3^  —  l~ 


I  THEOLOGICAL  SEMINARY,  | 
*  Princeton,  N.  J.  * 


BR    120    .D5    1841 
Dickinson,    Jonathan,    1688- 

17A7. 
Familiar   letters    to  a 

gentleman. .^^ 


FAMILIAR    LETTERS 


GENTLEMAN, 


UPON    A    VARIETY    OF 


SEASONABLE  AND  IMPORTANT  SUBJECTS 


IN   RELIGION. 


v/«^ 


JONATHAN  DICKINSON,  A.  M. 

JLATE    MIMSTEK    OF    THE    GOSPEL,    AT    ELIZAUE THTOWN,    N.    J, 


PHILADELPHIA: 

PRESCYTERIAN    BOARD    OF    PUBLICATION, 

JAMES   RUSSELL,   PUBLISHING   AGENT. 

1841. 
f 


Printed  by 

WILLIAM    S.    MARTIEN. 


CONTENTS. 


Preface, 5 

LETTER  I.— The  Danger  of  Infidelity  briefly  represented     -         9 

LETTER  II. — A  brief  and  general  view  of  the  Evidences  of  Chris- 
tianity, 16 

LETTER  III.— A  Historical  Account  of  the  Birth,  Life,  Passion, 
Resurrection,  Ascension,  and  Future  Kingdom  of  our  Blessed  Sa- 
viour, collected  from  the  Prophecies  of  the  Old  Testament,     -     29 

LETTER  IV. — The  certainty  of  those  facts,  upon  which  the  Evi- 
dences of  Christianity  depend, 43 

LETTER  V. — Some  of  the  Internal  Evidences  of  Christianity  con- 
sidered, 53 

LETTER  VI. — Some  Objections  against  the  Internal  Evidences  of 
Christianity  considered  and  answered,  -         -         -         -       67 

LETTER  VII.— The  Doctrine  of  God's  Sovereign  Grace  Vindicated; 
and  some  Exceptions  against  it  considered  and  answered,     -      78 

LETTER  VIII.— The  Difference  between  a  True  Saving  Faith, 
and  a  Dead  Temporary  Faith,  distinctly  considered,  -       91 

LETTER  IX.— The  Difference  between  a  Legal  and  Evangelical 
Repentance  distinctly  considered,         .         .         .         -         .     108 

LETTER  X.— The  Seventh  Chapter  to  the  Romans  contains  the 
Description  and  Character  of  a  ("onverted  State,  -         -     130 

LETTER  XI. —The  doctrine  of  a  Sinner's  Justification,  by  the  Im- 
puted Righteousness  of  Christ,  explained  and  vindicated,  151 

LETTER  XII.— Whether  we  are  Justified  by  Faith  and  Obedience 
to  the  Gospel,  as  a  New  Law  of  Grace,        ....     174 


4  CONTENTS. 

LETTER  XIII. — The  notion  of  a  First  Justification  by  Faith,  and  a 
Secondary  Justification  by  Sincere  Obedience,  discussed  and  con- 
futed,   201 

LETTER  XIV.— The  Apostle  James's  Doctrine  of  Justification  by 
Works,  in  his  Second  Chapter,  distinctly  reviewed,  and  set  in  its 
genuine  light,  by  a  comparison  with  the  Apostle  Paul's  doctrine 
of  Justification  by  Faith, 202 

LETTER  XV.  —  Wherein  is  considered  in  what  respects  Good 
Works  are  Necessary ;  and  our  Obligations  to  them  represented 
and  urged, 242 

LETTER  XVI.— The  Nature  of  the  Believer's  Union  to  Christ 
briefly  explained  and  the  Necessity  of  it  asserted  and  de- 
fended, 265 

LETTER  XVII — Antinomian  Abuses  of  the  doctrine  of  Believers' 
Union  to  Christ,  or  Pleas  from  it  for  Licentiousness  and  Security  in 
sinning,  considered  and  obviated,  .....     286 

LETTER  XVIII.— Particular  advice  and  direction  for  a  Close  and 
Comfortable  Walk  with  God, 309 


PREFACE. 


The  irregular  heats  and  extravagancies  of  some 
late  pretenders  to  extraordinary  attainments  in 
religion,  their  imaginary  divine  impulses,  and 
ecstatic  raptures,  with  other  effects  of  their  dis- 
ordered fancies,  have  cast  such  a  blemish  up- 
on the  Christian  profession,  in  the  eyes  of  un- 
settled and  unthinking  people,  that  it  is  well  if 
too  many  are  not  in  danger  of  calhng  Christianity 
itself  into  question,  from  the  manifestly  false  pre- 
tences and  enthusiastic  flights  of  some,  who  have 
put  in  a  claim  to  so  eminent  an  experience  in  the 
divine  life.  It  is  therefore  thought  needful,  as 
well  as  seasonable  at  this  time,  that  a  brief  and 
plain  confirmation  of  the  Christian  religion  be 
sent  abroad  among  our  people,  to  establish  them 
in  the  foundation  of  our  eternal  hope.  This  has 
been  my  special  motive  to  the  publication  of  some  ^ 
of  the  first  of  the  ensuing  Letters. 

On  the  other  hand,  whether  for  want  of  duly 
distinguishing  betw^een  delusive  appearances  and 
the  genuine  eflfects  of  an  eftusion  of  the  Holy 
Spirit,  or  from  whatever  cause,  such  has  been 
the  violent  opposition  of  some  to  the  late  revival 


6  I'  R  K  F  A  C  E  . 

of  religion  in  the  land,  that  the  doctrine  of  spe- 
cial grace  and  of  experimental  piety  seem  now 
by  too  many  not  only  rejected  and  opposed,  but 
even  treated  with  contempt;  as  if  they  had 
never  before  been  heard  of,  or  professed  among 
us.  This  I  take  to  be  one  of  the  darkest  symp- 
toms upon  this  land,  that  we  have  ever  yet  seen. 
It  must  on  that  account  be  not  unseasonable,  to 
represent  to  our  people,  in  a  clear  and  distinct 
view,  the  experiences  of  vital  religion,  which 
are  necessary  to  constitute  them  Christians  in- 
deed. This  is  aimed  at  in  the  publication  of  the 
most  of  the  following  Letters. 

The  danger  we  are  in  of  prevailing  Antino- 
mianism,  and  the  actual  prevalence  that  it  has 
already  obtained  in  some  parts  of  the  country,  is 
a  sufficient  justification  of  the  attempt  I  have 
made  to  set  the  foundation  error  of  the  Antino- 
mians  in  a  true  light,  and  to  discover  its  danger- 
ous tendency. 

If  any  are  inclined  to  censure  me  for  troubling 
the  world  with  new  discourses  upon  such  sub- 
jects, as  I  had  publicly  treated  on  before;  parti- 
cularly the  evidences  of  Christianity,  the  sove- 
reignty of  divine  grace,  faith,  and  justification; 
they  may  consider  that  these  are  most  impor- 
tant points,  and  deserve  the  most  particular 
illustration ;  that  there  is  at  this  time  a  special 
call  to  remove  the  objections  against  them  out  of 
the  way ;  and  that  this  is  now  attempted  in  a 


r  K  E  F  A  0  E  . 


different  manner  from  my  former  discourses  on 
these  subjects,  and,  I  trust,  with  some  additional 
evidence  to  the  truth. 

If  any  of  my  readers  are  so  curious  to  inquire 
to  whom  these  letters  were  directed,  it  is  suffi- 
cient answer,  that  they  are  now  by  the  press  di- 
rected to  them;  and  if  they  can  improve  them 
to  their  spiritual  advantage,  it  will  answer  the 
end  of  their  publication.  May  the  blessing  of 
God  attend  them  to  this  purpose. 

J.  DICKINSON. 


FAMILIAR   LETTERS 


LETTER  I. 


THE  DANGER  OF  INFIDELITY  BRIEFLY  REPRESENTED. 

Sir — I  heartily  rejoice  to  hear  from  yon,  that  you 
are  at  last  come  into  a  ^' resolution,  immediately  to 
enter  upon  a  serious  and  impartial  examination  of  the 
Christian  religion."  What  you  observe  is  certainly 
true,  that  "  this  is  an  affair  of  too  great  consequence, 
to  be  carelessly  neglected,  to  be  decided  at  the  club, 
or  to  be  rejected  by  wholesale,  with  the  too  common 
arguments  of  mirth  and  raillery,  sneer  and  banter/' 
I  should  therefore  be  inexcusable,  should  I  refuse  a 
compliance  with  your  request,  to  "  maintain  a  corres- 
pondence with  you  by  letter;  and  assist  you  what  I 
can,  in  your  inquiries  into  the  truth  of  Christianity, 
the  nature  of  the  Christian  institution,  and  the  charac- 
ter and  qualifications  of  those  who  are  entitled  to  the 
rewards  therein  promised. '^  But  what  can  a  gentle- 
man of  your  capacities  expect  from  me?  And  has  not 
this  cause  been  clearly  and  fully  handled,  especially 
of  late,  by  a  variety  of  authors  ?  Has  it  not  triumphed 
over  all  opposition?  Have  not  its  poor  deluded  op- 
posers  been  covered  with  shame  and  confusion,  in  all 
their  feeble  attempts  to  subvert  o.ur  faith,  and  to  de- 
stroy the  blessed  hope  of  our  future  happiness?  And 
are  not  these  books  in  your  hands? — Read  them,  Sir, 
with  that  attention  which  such  an  awful  and  import- 
ant affair  demands  of  you;  and  I  think  you  cannot 
fail  of  obtaining  conviction  and  satisfaction. 

2 


10  FAMILIAR     LETTERS. 

To  your  inquiry,  ^'How  shall  I  first  enter  upon  a 
proper  disquisition  of  tiiis  cause?''  I  answer  in  a  few 
words.  Consider  the  importance  of  it :  Consider,  I 
entreat  yon,  that  it  is  an  eternal  concern.  Were  this 
duly  considered,  it  would  be  impossible  for  you  to 
content  yourself  in  such  a  state,  wherein  there  is  so 
much  as  a  peradventure  as  to  the  dreadful  and  aston- 
ishing consequences  of  a  disappointment. 

You  may  perhaps  have  hitherto  concluded  all  re- 
vealed religion  to  be  but  a  mere  cheat  and  imposture. 
You  may  have  borne  your  part  in  the  conversation  at 
taverns  or  coffee  houses  against  priestcraft,  cant,  and 
enthusiasm.  You  may  have  ridiculed  all  pretences 
to  vital  piety;  and  exploded  all  the  gospel  doctrines 
respecting  future  rewards  and  punishments,  as  un- 
reasonable, or  unintelligible  dreams  and  fictions.— 
Well!  supposing  you  were  in  the  right,  what  happi- 
ness, what  comfort  or  satisfaction  would  your  infi- 
delity afford  you  ?  What  rational  man  would  envy 
you  the  consolation,  of  imagining  yourself  upon  a 
level  with  the  beasts,  and  of  expecting  that  death  will 
terminate  all  your  hopes  and  fears? — What  believer 
would  part  with  the  glorious  hope  of  eternal  and  in- 
expressible happiness  and  joy,  for  the  gloomy  pros- 
pect of  annihilation! 

It  is  certain  upon  this  supposition,  the  believer  can 
be  in  no  danger;  he  has  nothing  to  lose,  or  to  fear; 
but  has  every  way  the  advantage  of  you.  He  has  the 
present  satisfaction  of  being  a  favourite  of  heaven. 
He  has  a  continual  source  of  support  and  comfort, 
amidst  the  darkest  scenes  of  providence,  from  the  gra- 
cious promises  of  the  gospel.  He  can  overcome  the 
miseries  of  life  and  the  terrors  of  death,  with  the  ra- 
vishing view  of  a  blessed  immortality.  And  it  is  cer- 
tain, if  mistaken,  he  will  never  lament  his  disappoint- 
ment: but  sleep  as  quietly  in  a  state  of  non-existence 
as  you  can  do. 

But  perhaps  I  have  mistaken  your  sentiments.  You 
may  possibly  have  given  into  an  .pinion  of  a  future 
existence,  though  you  have  called  the  truth  of  the 
gospel  into  question:— Be  it  so.     Yet  upon  this  sup- 


FAMILIAR      LETTERS.  11 

position  also,  the  believer  has  vastly  the  advantage  of 
you.  He  has  all  the  hap})iness  in  this  life  which 
Christianity  affords:  and  this  you  must  be  a  stranger 
to.  He  can  live  in  comfort,  and  die  in  peace.  His 
religion  deprives  him  of  nothing  which  can  any  way 
contribute  to  his  rational  happiness  and  delight;  but 
every  way  tends  to  subserve  and  promote  them.  And 
certainly  (even  upon  your  own  principles)  he  may 
have  as  fair  a  claim  to  sincerity,  in  his  endeavours  to 
approve  himself  to  the  glorious  Author  of  our  being, 
as  you  can  have;  and  consequently  as  good  a  pros- 
pect of  future  blessedness.  So  that,  upon  the  whole, 
it  is  evident  that  he  has  nothing  to  fear  from  his  prin- 
ciples, whether  they  be  true  or  false.  He  has  no 
cause  for  those  stinging  reflections :  What  if  I  am 
mistaken!  What  if  my  sentiments  should  prove  false, 
when  it  comes  to  the  decisive  trial! 

And  now  let  us  turn  the  tables,  and  consider  the 
bitter  fruits  of  your  fatal  mistake,  if  Christianity 
should  at  last  prove  true.  You  cannot  but  acknow- 
ledge, that  there  have  been  great  numbers  of  men  of 
the  best  moral  quaUfications,  w4iose  intellectual  pow- 
ers were  no  ways  inferior  to  theirs  on  the  other  side 
of  the  question,  who  have  professed  the  truth  and  ex- 
perienced the  power  of  that  religion  which  you  have 
despised.  How  many  most  excellent  persons  of  the 
greatest  integrity,  learning,  and  sagacity,  have  at 
their  peril  appeared  to  stand  by  this  cause;  and  have 
sacrificed  their  estates,  their  honours,  and  their  lives, 
to  the  despised  and  persecuted  doctrines  of  the  cross! 
It  is  certain  that  you  cannot  have  a  greater  assurance 
of  being  in  the  right  than  these  men  have  had;  and 
consequently  there  is  at  least  a  probability  on  their 
side,  as  much  as  on  yours.  You  yourself,  therefore, 
and  all  the  unbelieving  gentlemen  of  your  acquaint- 
ance, who  have  any  degree  of  modesty  left,  must  ne- 
cessarily own,  that  the  cause  possibly  may  turn  out 
against  them.  And  what  if  it  should?  I  am  even 
afraid  to  represent  the  consequences  in  a  proper  hght; 
it  will  probably  be  esteemed  preachment  or  cant;  or 
be  voted  harsh,  uncivil,  or  unmannerly   treatment. 


12  FAMILIAR    LETTERS. 

But,  Sir,  I  would  pray  you  to  consider  this  matter, 
without  any  resentment  of  my  rustic  method  of  ad- 
dress. Consider  it  only  as  it  is  represented  in  the 
Scriptures;  and  in  that  view  it  will  appear,  that  the 
dreadful  confusion,  the  amazing  horror,  and  the  eter- 
nal misery,  which  will  be  the  consequence  of  your  in- 
fidehty,  will  be  vastly  beyond  the  utmost  stretch  of 
your  most  exalted  apprehension  or  imagination.  As 
soon  as  your  soul  is  separated  from  your  body,  it 
will  become  the  immediate  object  of  the  divine 
wrath;  and  how  lightly  soever  you  may  think  of 
these  things  at  present,  you  will  find,  that  is  a  fearful 
thing  to  fall  into  the  hands  of  the  living  God.  When 
the  great  Judge  of  the  world  shall  descend  from  hea- 
ven, to  take  vengeance  on  all  those  who  do  not  obey 
the  gospel  of  Jesus  Christ,  where  will  our  unbelieving 
gentlemen  appear?  Will  not  their  mirth  be  quite 
spoiled,  their  sarcastic  flouts  and  fleers  be  for  ever 
over,  when  they  must  stand  trembling  at  the  left  hand 
of  their  judge,  having  no  possible  refuge  to  betake 
themselves  to,  no  plea  to  make  for  their  infidelity,  no 
place  of  retreat  in  a  dissolving  world  to  hide  their 
heads!  What  comfort  will  it  then  afl'ord  them,  to 
say,  "Alas!  how  have  we  been  deceived!  We  never 
thought  it  would  have  come  to  this !  Now  we  have 
found  to  our  cost,  that  there  is  something  more  in  the 
doctrines  of  a  final  retribution  than  fable  or  fiction, 
priestcraft  or  fanaticism,  however  we  have,  in  the 
gaiety  of  our  temper  rejected  and  despised  them.'^ 
Will  they  then  be  possessed  of  a  sufficient  bravery 
and  presence  of  mind,  to  out-face  their  glorious  Judge ; 
and  to  hear  with  intrepidity  the  terrible  sentence.  De- 
part, ye  cursed,  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels!  Will  they  with  their  usual  frolic 
humour,  endure  the  execution  of  this  sentence,  and 
with  sport  and  pastime,  welter  in  the  eternal  flames 
of  that  furnace  of  fire,  that  is  the  destined  abode  of 
every  final  unbeliever? 

Now,  Sir,  does  it  not  infinitely  concern  you,  to  con- 
sider the  case  before  you  in  this  awful  view,  to  com- 
pare and  make  a  proper  estimate  of  the  inconceivably 


FAMILIAR      LETTERS,  13 

diflferent  states  of  the  believer  and  the  infidel,  both 
with  respect  to  time  and  eternity;  and  to  enter  upon 
the  disquisition  you  propose,  with  a  mind  duly  im- 
pressed with  the  vast  importance  of  your  coming  to  a 
safe  conclusion  ? 

You  tell  me,  that  you  "  cannot,  from  the  nature  of 
things,  see  any  necessity  of  such  a  way  of  salvation, 
as  the  gospel  proposes.  The  light  of  nature  teaches 
us,  that  God  is  merciful ;  and  consequently  that  he 
will  pardon  sinners,  upon  their  repentance  and  amend- 
ment of  life.^'  Let  us  then  consider  this  case  im- 
partially. 

I  think  there  is  no  need  of  arguments  to  convince  « 
you  that  you  are  a  sinner.  Do  but  consider  the  natu- 
ral tendency  of  your  affections,  appetites,  and  pas- 
sions; and  review  the  past  conduct  of  your  life;  and 
a  demonstration  of  this  sad  truth  will  unavoidably 
stare  you  in  the  face.  Let  any  man  enter  into  him- 
self, and  seriously  consider  the  natural  operations  of 
his  own  mind,  and  he  must  necessarily  find,  that  in- 
stead of  a  frequent  and  delightful  contemplation  of 
the  perfections  of  the  Divine  nature,  instead  of  a 
thankful  acknowledgment  of  his  obligations  to  the 
divine  goodness  and  beneficence,  and  instead  of  that 
sublime  pleasure  and  satisfaction,  that  should  flow 
from  the  remembrance  of  his  Creator  and  Benefactor, 
his  affections  are  naturally  following  mean,  low  and? 
unreasonable,  if  not  vile  and  wicked,  entertainments 
and  gratifications.  He  will  find,  that  all  communica- 
tions with  his  glorious  Creator  are  naturally  painful 
and  uneasy  to  him:  while  every  trifling  amusement, 
and  the  vilest  sensual  object  of  his  thoughts,  find  a 
more  easy  entrance,  and  a  more  peaceable  rest  in  his 
soul.  From  hence  it  is  most  evident,  that  the  heart 
is  revolted  from  God,  and  that  we  have  substituted 
the  creature  in  his  stead,  as  the  object  of  our  pursuit 
and  delight.  And  besides  this,  who  are  there  among 
the  best  of  the  children  of  men,  whose  consciences 
will  not  charge  them  with  innumerable  actual  trans- 
gressions of  the  law  of  nature  ?  From  this  view  of  the 


14  FAMILIAR     LETTERS. 

case,  you  must  therefore  certainly  find  yourself  in  a 
state  of  moral  pollution  and  guilt. 

And  can  you  in  such  a  state  as  this,  reflect  upon  a 
God  of  infinite  purity  and  justice  with  comfort  and 
courage?  Will  not  conscience  fly  in  your  face,  and 
upbraid  you  with  your  guilt  and  danger?  Does  not 
your  reason  tell  you,  that  the  great  Creator  and  Gov- 
ernor of  the  world  is  too  holy  to  approve,  and  too  just 
to  overlook  such  a  fixed  aversion  to  him,  and  such 
numerous  sins  and  provocations  against  him  as  you 
cannot  but  charge  to  your  own  account  ? 

But  "  God  is  merciful."  True,  he  is  so,  to  all  pro- 
per objects  of  mercy,  and  in  a  way  agreeable  to  the 
laws  of  his  immutable  justice  and  holiness.  But  can 
you  suppose,  that  God  will  give  up  his  justice  and 
holiness,  as  a  sacrifice  to  his  mercy,  out  of  compas- 
sion to  those  who  deserve  no  pity  from  him,  to  those 
who  refuse  the  off'ers  of  his  mercy  in  the  gospel,  be- 
cause disagreeable  to  their  sinful  desires  and  imagi- 
nations? 

But  ^^  Repentance  will  entitle  the  sinner  to  pardon, 
without  any  other  atonement."  Are  you  sure  of 
this  ?  Certain  it  is,  that  mankind  have  always,  in  all 
ages,  thought  otherwise.  What  else  was  the  mean- 
ing of  those  sacrifices,  that  have  every  where  obtain- 
ed, and  what  the  meaning  of  those  superstitious  aus- 
terities, and  severe  penances,  that  have  been  so  com- 
monly practised  in  the  heathen  world,  if  some  atone- 
ment beside  repentance  was  not  thought  necessary  to 
pacify  an  off*ended  deity?  Consider,  I  entreat  you,  that 
as  sin  is  contrary  to  the  divine  nature,  it  must  be  the 
object  of  God's  displeasure.  As  it  is  contrary  to  the 
rules  of  his  governing  the  world,  it  must  deserve  pun- 
ishing. If  God  be  the  rector  and  governor  of  the 
world,  he  must  have  some  laws  to  govern  by.  If  he 
has  laws  to  govern  by,  they  must  have  some  penal- 
ties to  enforce  them;  these  must  be  executed,  or  else 
they  would  be  but  scare-crows,  without  truth  or  jus- 
tice. I  entreat  you  also  to  consider,  how  the  repent- 
ance of  a  guilty  criminal  can  answer  the  demands  of 


FAMILIAR      LETTERS. 


15 


justice.  What  satisilictioii  will  our  sorrow  for  sin 
afford  to  the  Divine  Being?  How  will  it  repair  the 
dishonour  done  to  the  perfections  of  his  nature  ?  How- 
will  it  rectify  our  depraved  appetites  and  passions, 
and  qualify  us  for  the  enjoyment  of  his  favour?  How 
will  it  vindicate  his  hoUness,  and  discover  to  the  ra- 
tional world,  his  natural  aversion  to  sin  and  sinners  ? 
Or  how  will  the  fear  of  God's  displeasure  be  a  suffi- 
cient restraint  to  men's  lusts  and  vicious  appetites,  if 
sinners  may  suppose,  that  when  they  have  gratified 
their  lusts  and  taken  their  swing  in  sin,  they  can  re- 
pent when  they  please,  and  thereby  have  an  access 
to  the  favour  of  God  ?  In  a  word,  what  evidence  can 
you  possibly  pretend  to  from  the  light  of  nature,  that 
repentance  only  will  satisfy  the  divine  justice,  and  re- 
concile you  to  God? 

But,  after  all,  were  it  even  supposed  that  repent- 
ance would  necessarily  give  us  a  claim  to  mercy, 
without  any  other  satisfaction  to  God's  justice,  it  must 
then  be  another  sort  of  repentance,  than  you  seem  to 
suppose.  You  must  then  allow  that  this  repentance 
must  be  a  thorough  change  of  heart  and  life.  For 
you  can  hardly  suppose  that  we  are  qualified  for 
'God's  favour,  while  all  the  powers  of  our  souls  are  in 
direct  opposition  and  aversion  to  him.  And  is  this 
repentance  in  our  power?  Can  we  at  pleasure  renew 
our  own  souls,  and  give  ourselves  new  affections,  dis- 
positions, desires,  and  delights?  Can  we  change  the 
l3ent  and  bias  of  our  inclinations  to  the  objects  of 
sense,  and  bring  ourselves  to  love  God  above  all 
things,  and  to  take  our  chief  delight  and  complacency 
in  him!  This  must  be  obtained  in  order  to  enjoy  the 
favour  of  God.  And  yet  it  is  manifestly  out  of  our 
reach.     It  must  be  the  effect  of  an  almighty  power. 

I  hope  you  may  now  see  the  necessity  of  a  Saviour, 
both  to  expiate  your  sin  and  guilt,  which  your  re- 
pentance can  never  do,  and  to  sanctify  your  depraved 
soul,  and  make  you  meet  for  the  service  and  enjoy- 
ment of  God.  If  these  are  obtained,  you  must  be 
certainly  and  eternally  safe:  but  if  you  dare  venture 


16  FAMILIAR     LETTERS. 

into  eternity  without  them,  I  must  needs  say  you  do 
not  want  courage. 

You  see,  I  have  addressed  you  with  unreserved 
freedom  and  famiUarity.  I  have  overlooked  the  dis- 
tance of  your  character;  and  treated  you  as  if  we 
were  in  the  same  state  of  equahty  now  as  we  shall 
quickly  find  ourselves  before  the  tribunal  of  our  glo- 
rious Judge.  The  cause  requires  this  at  my  hands; 
and  I  should  have  been  unfaithful,  I  had  almost  said 
unmerciful,  to  you,  if  I  had  not  failed  of  the  decorum 
which  would  have  been  my  duty  to  have  observed  in 
any  other  case.  I  shall  therefore  depend  upon  your 
candid  interpretation  of  this  unpolished  address,  and 
your  kind  acceptance  of  the  faithful  designs  and  de- 
sires of, 

Sir,  your  most  obedient 

humble  servant. 


LETTER  II. 

A  BRIEF  AND  GENERAL  VIEW    OF    THE  EVIDENCES  OF    CHRIS- 
TIANITY. 

Sir — You  tell  me,  "  My  letter  had  almost  thrown 
you  into  a  fit  of  the  spleen.''  But  I  cannot  but  hope, 
from  your  "awful  concern  lest  you  meet  with  the 
confusion  I  have  therein  described,"  that  it  will  have 
a  better  effect.  I  acknowledge,  that  '^  a  pathetic  de- 
clamation cannot  be  received  for  argument."  And 
that  "your  faith  must  be  built  upon  evidences,  that 
will  reach  the  understanding,  as  well  as  the  softer 
passions  of  the  soul."  But  what  evidence  do  you  de- 
sire or  want  of  the  truth  of  Christianity?  Consider, 
Sir.  Consult  your  books  and  your  friends.  Make 
your  demands  as  large  as  you  or  they  can  contrive. 
And  whatever  rational  evidence  you  are  pleased  to  ask 


FAMILIAR     LETTERS. 


17 


for,  shall  be  at  your  service.  1  have  myself,  with  parti- 
cular application,  been  considering,  what  reasonable 
evidence  can  possibly  be  consulted  or  desired,  which 
the  glorious  God  has  not  already  given  us  in  confir- 
mation of  the  Christian  institution,  and  I  find  nothing 
wanting,  which  we  are  capable  of  receiving.  And  I 
cannot  but  presume,  that  if  you  likewise  would  im- 
partially and  earnestly  put  yourself  upon  the  same  in- 
quiry, you  must  meet  with  a  full  and  complete  satis- 
faction. 

You  will  certainly  acknowledge,  that  the  great 
Creator  is  capable  some  way  or  other  to  communicate 
his  will  to  intelligent  beings,  with  sufficient  evidence 
that  the  revelation  is  from  him.  Now,  what  I  desire  of 
you  is  to  sit  down,  and  consult  upon  some  such  means 
of  doing  this,  as  would  strike  your  mind  with  the 
strongest  conviction,  obviate  all  your  doubts,  and  give 
you  the  fullest  confirmation  of  the  divine  original  of 
such  a  revelation.  When  you  are  come  to  a  point, 
consider  the  credentials  of  Christianity,  and  see  whe- 
ther you  can  find  what  you  yourself  would  demand, 
and  what  you  suppose  most  likely  to  give  you  satis- 
faction. 

Would  you  expect  from  such  a  revelation  a  reason- 
able account  of  our  first  original?  Look  into  the  Mo- 
saic history  of  the  creation,  and  there  you  will  find 
how  the  world,  and  how  yourself  originally  sprung 
from  the  divine  Fiat,  and  in  what  manner  we  are 
the  offspring  of  God. 

Would  you  expect  a  narrative  of  such  circum- 
stances of  God's  dispensations  towards  us  from  the 
beginning  as  would  be  correspondent  with  our  con- 
stant experience  and  observation?  The  same  history 
will  inform  you  of  those  irregular  afiections  and  vi- 
tiated appetites  and  passions,  which  every  man  finds 
in  himself,  and  which  have  brought  such  destruction 
and  misery  upon  the  world,  in  all  its  successive  peri- 
ods, since  Adam's  fall.  ,     . 

Would  you  expect  that  there  should  be  early  mti-' 
mations  of  the  method  of  our  recovery  from  the  state 
of  sin  and  guilt,  into  which  we  had  brought  ourselves 


18 


FAMILIAR      LETTERS 


by  our  apostasy?  You  will  tliere  also  find  the  gra- 
cious promise,  that  the  seed  of  the  woman  sliall  bruise 
the  serpent's  head,  and  deliver  us  from  the  deadly 
effects  of  his  malicious  temptation. 

Would  you  desire  to  find  a  particular  prediction  of 
the  promised  Saviour,  by  whom  we  are  to  obtain 
redemption,  his  lineage  and  descent,  the  time,  place, 
and  manner  of  his  birth,  the  circumstances  of  his  life, 
death  and  resurrection,  a  particular  description  of  the 
nature,  the  subjects,  and  the  continual  progress  of  his 
kingdom?  Read  the  prophecies  of  the  Old  Testament, 
and  read  the  history  of  the  New,  and  you  will  find 
such  a  correspondence  and  agreement  as  will  aff'ord 
you  matter  of  fullest  satisfaction,  that  they  are  both 
from  God. 

Would  you  expect  that  there  should  be  some 
means  to  keep  the  promised  Saviour  in  the  continued 
view  of  God's  people,  before  his  actual  and  personal 
manifestation,  and  to  keep  alive  their  faith  and  hope 
in  him?  What  were  all  their  sacrifices,  their  legal  pu- 
rifications, their  priesthood,  and  all  their  long  train  of 
rites  and  ceremonies,  but  institutions  purposely  adapt- 
ed to  that  end? 

Would  you  expect  repeated  and  renewed  testimo- 
nies from  heaven,  to  the  professing  people  of  God, 
that  their  religion  was  from  him,  and  that  their  faith 
and  hope,  excited  by  these  typical  institutions,  were 
built  upon  a  sure  foundation?  Such,  were  the  mira- 
cles frequently  wrought  among  them,  the  manifesta- 
tion of  the  divine  presence  in  the  Shekinah,  their 
Urim  and  Thummim,  their  frequent  oracles,  their  suc- 
cession of  prophets,  whose  predictions  respecting  the 
Jews  themselves,  and  the  nations  round  about  them, 
were  continually  fulfilled  and  fulfilling  before  their 
eyes;  and  the  accomplishment  of  many  of  them  are 
apparently  open  and  visible  to  us  also. 

Would  you  suppose,  that  near  the  predicted  time  of 
the  Saviour's  appearance,  not  only  the  Jewish  nation, 
but  all  others  that  were  acquainted  v/ith  their  sacred 
books,  would  live  in  raised  expectation  of  this  great 
and  wonderful  event?  You  will  find  in  the  Gospels, 


FAMILIAR     LETTERS 


19 


in  Josephiis,*  Tacitus,!  and  Suetonius,!  that  this  was 
the  case  in  fact. 

Would  you  expect  that  when  the  Saviour  did  ap- 
pear, he  would  by  the  hoUness  and  beneficence  of  his 
life,  and  by  numerous  open  and  uncontested  miracles, 
give  such  attestation  to  his  divine  mission,  as  would 
be  sufficient  evidence  that  he  was  indeed  the  Messiah 
so  frequently  predicted,  and  so  earnestly  expected? 
Does  not  the  sacred  historians  answer  your  highest  ex- 
pectations in  this  respect?  l!i  them  you  find,  that  the 
dead  were  raised,  the  sick  healed,  the  maim  restored 
to  the  use  of  their  limbs,  the  sight  of  the  blind  reco- 
vered, the  deaf  brought  to  their  hearing,  the  lepers 
cleansed,  the  demons  ejected;  and,  in  a  word,  that 
the  whole  time  of  his  ministry  was  a  continued  suc- 
cession of  the  most  beneficent  and  astonishing  mira- 
cles; miracles  as  surprising  in  their  nature,  as  their 
number,  such  as  vastly  exceeded  the  power  of  all 
created  beings,  and  were  therefore  the  strongest  tes- 
timony from  heaven,  that  this  Saviour  most  certamly 
was,  what  he  himself  professed  to  be. 

Would  you  expect  that  this  Saviour  should  verify 
his  divine  mission  to  future  times,  by  prophecies  of 
succeeding  events?  Do  not  the  evangelists  afford  you 
many  instances  of  such  predictions,  which  have  been 
clearly  and  fully  accomplished?  In  these  historians 
you  will  find  how  he  foretold  the  treason  of  Judas, 
the  shameful  fall  of  Peter,  with  the  flight  of  all  his 
disciples,  in  that  gloomy,  dreadful  night,  when  the 
Shepherd  was  smitten,  and  the  Sheep  scattered.  In 
these  you  will  find,  how  he  foretold  the  time  and 
manner  of  his  own  death,  the  term  of  his  continuance 
in  the  grave,  with  his  glorious  resurrection  and  ascen- 
sion. You  will  there  also  find  him  foretelling  the 
mission,  divine  inspiration,  miraculous  powers,  and 
glorious  success  of  his  apostles,  and  their  fellow-la- 
bourers in  the  gospel  ministry.  These  historians  do 
likewise  set  before  you  his  particular  prediction  of  the 

*  De  Bell.  Jud.  Lib.  vii.  Cap.  31.  ^        . 

t  Hist.  Cap.  13.  t  In  Vcspas.  Cap.  4. 


20 


FAMILIAR     LETTERS 


destruction  of  Jerusalem.,  and  the  abolition  of  the 
temple,  with  the  prodigies  which  preceded,  the  tribu- 
lation which  accompanied,  and  the  dispersion  of  the 
Jewish  nation  which  followed  that  amazing  desola- 
tion. And  does  it  not  surprise  you  to  find  from  Jo- 
sephus,  that  the  24th  chapter  of  Matthew,  and  the 
21st  chapter  of  Luke,  are  more  like  a  history  than  a 
prophecy  of  that  dreadful  event? — If  you  should 
yet  further  -expect  some  predictions  from  him,  that 
extend  to  the  present  time,  and  are  now  visibly  ac- 
complished before  your  eyes,  has  he  not  foretold, 
and  do  you  not  find  it  true,  that  Jerusalem  shall  con- 
tinue to  be  trodden  down  of  the  Gentiles  until  the 
time  of  the  Gentiles  be  fulfilled? 

Would  you  expect,  that  when  this  Messiah,  accord- 
ing to  the  prophecies  concerning  him,  was  cut  off,  he 
should  declare  himself  the  Son  of  God,  with  power 
by  his  resurrection  from  the  dead?  And  has  it  not 
appeared  true,  that  no  precaution  by  sealing  his  tomb 
and  setting  a  guard  over  it,  could  prevent  his  triumph 
over  the  grave,  and  his  appearing  to  great  numbers 
of  his  disciples,  and  frequently  and  familiarly  con- 
versing with  some  of  them,  for  forty  days  together; 
and  finally  ascending  up  to  heaven  before  their  eyes. 

Would  you  expect  that  his  disciples,  who  were  eye 
and  ear  witnesses  of  his  life,  death,  resurrection,  and 
ascension,  and  could  not  possibly  be  deceived  in  facts 
so  open  to  all  their  senses,  should  at  their  peril  preach 
this  Saviour  to  the  world,  and  continually  undergo  a 
life  of  painful  travail  and  fatigue,  poverty  and  re- 
proach, opposition  and  persecution,  to  propagate  his 
gospel;  and  that  they  would  finally  sacrifice  their 
lives  in  the  cause,  and  seal  their  doctrine  with  their 
blood?  This  they  have  done,  and  it  is  impossible  that 
more  could  be  done  to  raise  their  truth  and  sincerity 
above  all  suspicion. 

Would  you  expect,  that  these  disciples  should  be 
extraordinarily  and  peculiarly  qualified  for  their  great 
work,  and  sent  forth  to  the  nations  with  sufficient 
credentials  to  confirm  their  testimony  and  make  their 
doctrines  credible?  What  greater  furniture  can  you 


FAMILIAR      LETTERS.  21 

possibly  suppose  needful  in  such  a  case,  than  for  a 
number  of  unlearned  men  and  women  to  be  instan- 
taneously endued  with  an  intimate  and  familiar  ac- 
quaintance with  all  sorts  of  languages,  and  (not  as  pre- 
tended by  some  Energumens  and  the  modern  French 
prophets,  have  their  organs  of  speech  ini proved  by 
the  Devil,  in  pronouncing  languages  which  they  did 
not  understand,  but)  capable  constantly  and  familiar- 
ly to  converse  with  every  nation  in  their  own  proper 
speech,  and  with  greatest  propriety  to  write  and  trans- 
mit to  posterity  the  history  and  religion  of  their  Lord 
and  master  in  a  foreign  language  which  they  had  never 
learned.  Can  you,  sir,  possibly  imagine  a  greater  and 
brighter  display  of  the  immediate  agency  and  omnipo- 
tent power  of  the  glorious  author  of  our  being,  than 
thus  at  once  to  enlarge  the  mind,  and  furnish  it  with 
such  an  amazing  extent  of  knowledge,  while  God 
himself  has  borne  them  witness,  with  signs  and  won- 
ders, and  with  divers  miracles  and  gifts  of  the  Holy 
Ghost,  according  to  his  own  will? 

Suppose  you  should  see  some  unlearned  rustics 
w^ith  whom  you  are  acquainted,  pretending  to  a  new 
revelation,  and  confirming  their  pretences  by  speak- 
ing familiarly  all  the  languages  of  Europe,  by  healing 
the  sick  and  decrepid  with  a  word,  raising  the  dead 
to  life,  and  striking  men  dead  by  a  word,  reveal- 
ing the  secrets  of  other  men's  hearts,  communicating 
these  and  such  like  powers  to  others  by  the  imposi- 
tion of  their  hands,  and  declaring  to  you  that  it 
was  not  by  their  own  power  or  holiness  that  they  per- 
formed these  works;  should  you  find  the  strictest 
holiness  and  conformity  to  the  divine  nature  joined 
with  these  miraculous  powers,  would  you  not  believe 
the  truth  of  their  pretensions?  Would  you  not  ac- 
knowledge that  God  was  in  them  of  a  truth? 

Would  you  expect  that  those  men,  who  were  sent 
out  to  preach  and  propagate  a  new  religion  in  the 
world,  should  themselves  be  inspired  with  a  prophetic 
spirit,  and  capable  to  foretell  future  events?  And  is 
not  this  also  visibly  a  fact  in  the  case  before  us?  Have 
they  not  distinctly  foretold  the  state  and  fate  of  the 


22  FAMILIAR      LETTERS. 

church  in  all  its  periods  until  the  consummation  of  all 
things?  Do  not  we  ourselves  see  their  predictions  ex- 
actly and  circumstantially  verified  with  respect  to  the 
rise,  reign,  and  rage  of  anti-christ,  and  with  respect  to 
the  Jews  still  continuing  a  distinct  people  and  remain- 
ing in  their  unbelief,  until  God  shall  again  graft  them 
into  the  olive  tree  from  whence  they  have  been  cut 
off? 

Would  you  expect  that  the  Messiah  should  prosper 
and  succeed  those  disciples  whom  he  should  send  out 
to  propagate  the  gospel  among  the  nations,  by  the 
conversion  of  multitudes  to  the  faith;  and  do  we  not 
find,  in  fact,  that  he  has  assisted  a  few  mean  unlearn- 
ed fishermen,  without  riches  or  power,  art  or  elo- 
quence, to  triumph  over  all  the  prejudices  in  men's 
minds  against  the  doctrines  of  the  cross,  over  all  the 
bitter  opposition  of  the  rulers  of  the  world,  all  the 
riveted  prepossessions  among  both  Jews  and  Gentiles 
to  their  ancient  religion,  and  all  the  learning  of 
Greece  and  Rome,  and  to  bring  so  great  a  part  of  the 
world  into  a  professed  subjection  to  the  cross  of 
Christ! 

Would  you  expect  that  the  religion  of  such  a  Sa- 
viour should  be  every  way  worthy  of  God,  agreeable 
to  all  his  glorious  perfections,  and  every  way  suitable 
for  man,  perfective  of  his  nature,  and  adapted  to  his 
welfare  in  every  station,  relation,  and  capacity  that 
he  sustains  in  this  world,  as  well  as  to  his  eternal  in- 
terest in  the  world  to  come?  All  this  (I  think)  is  what 
Deists  themselves  are  forced  to  allow. 

Would  you  expect  some  apparent  influence  of  this 
religion  upon  the  hearts  and  lives  of  those  who  sin- 
cerely profess  it,  and  who  commit  their  souls  and 
eternal  interests  into  the  hands  of  this  Saviour?  And 
do  not  you  yourself  see  this  continually  exemplified? 
Does  not  every  body  see,  that  they  who  cordially  re- 
ceive the  Lord  Jesus  Christ  for  their  Prince  and  Sa- 
viour, are  distinguished  from  the  rest  of  the  world  by 
the  exercise  of  love  both  to  God  and  man?  Is  not  the 
change  wrought  in  the  hearts  and  lives  of  such,  visi- 
ble to  every  observer,  in  the  blessed  fruits  of  holiness, 


FAMILIAR      LETTERS.  23 

righteousness,  charity,  and  beneficence?  Tliis  change 
they  themselves  profess  to  have  experienced  by  their 
exercise  of  faith  in  the  Lord  Jesus  Christ.  This  ex- 
perience they  justify  to  the  world  by  the  steady  con- 
duct of  their  lives;  and  thus  the  great  Redeemer  ap- 
proves himself  indeed  the  great  physician  of  souls  by 
recovering  all  from  their  spiritual  maladies  who  ap- 
ply to  him  and  depend  upon  him  for  a  cure. 

Would  you  expect  a  consistent  and  harmonious 
scheme  of  religion  through  all  the  parts  of  divine  reve- 
lation? And  is  it  not  wonderful  to  observe,  how  the 
New  Testament  every  way  answers  the  design  of  the 
Old,  and  how  all  the  numerous  writers  of  these  sacred 
books,  notwithstanding  their  very  different  manner  of 
writing,  the  very  distant  ages  in  which  they  wrote, 
and  the  very  different  circumstances  of  the  church  in 
their  respective  times  of  writing,  have  yet  all  taught 
the  same  doctrines,  all  described  the  same  dangers, 
and  all  pointed  out  the  same  way  to  eternal  salva- 
tion? 

Thus,  Sir,  I  have  set  before  you,  in  the  closest  and 
most  connected  view,  some  brief  hints  of  the  creden- 
tials of  Christianity.  I  know  you  are  capable  of  ex- 
tending your  demands  yet  further,  and  of  proposmg 
something  else  that  may  still  serve  to  reflect  new  light 
upon  the  Christian  revelation  :  and  there  is  yet  much 
more  at  your  service  when  you  v/ill  be  pleased  to 
make  your  demands.  You  must,  however,  in  the 
mean  time,  allow  me  the  freedom  to  say,  that  the  evi- 
dence now  in  view  is  sufficient  to  fill  the  mind  of 
every  unprejudiced  person  with  a  necessary  and  in- 
fallible certainty  of  the  truth  we  are  inquiring  after. 
Deliberately  consider  each  of  these  arguments  sepa- 
rately and  particularly;  consider  them  all  in  their  con- 
nection and  relation  to  each  other,  and  then  try  whe- 
ther you  can  refuse  your  assent  to  the  gospel  of 
Christ. 

There  is,  I  am  sensible,  one  objection  ready  to  offer 
itself  to  your  mind  against  all  this;  and  that  is,  How 
do  I  know,  that  the  great  and  principal  facts  upon 
which  Christianity  is  especially  built,  may  be  depend- 


24  FAMILIAR      LETTERS. 

ed  upon  as  certainly  true?  How  do  I  know  the  con- 
gruitj^  of  the  prophecies  with  the  event?  How  do  I 
know  the  miraculous  conception  of  the  Lord  Jesus 
Christ,  the  attestation  of  the  angels  to  his  birth,  or 
that  he  wrought  such  miracles  in  confirmation  of  his 
divine  mission,  and  that  he  rose  again  from  the  dead 
and  ascended  up  to  heaven?  How  do  I  know  that  his 
apostles  were  inspired  with  such  extraordinary  and 
divine  gifts,  or  that  they  performed  such  miraculous 
operations? 

To  this  I  answer,  that  some  of  the  evidences  which 
I  have  offered,  are  what  directly,  upon  the  very  first 
view,  you  may  know,  and  cannot  but  know,  to  be 
certainly  and  infallibly  true,  if  you  will  open  your 
eyes  to  observe  them.  You  do  certainly  know,  that 
human  nature  is  dreadfully  corrupted  and  vitiated, 
that  it  is  opposite  to  the  holiness  and  purity  of  the 
Divine  Being,  and  that  there  is  therefore  great  neces- 
sity of  a  Saviour  to  bring  us  to  God,  and  to  rectify  our 
depraved  nature.  You  may  certainly  know,  that 
there  is  a  great  variety  of  predictions  of  such  a  Sa- 
viour, dispersed  through  the  whole  Old  Testament, 
and  that  the  whole  nation  of  the  Jews  always  did,  and 
still  do,  from  thence,  live  in  raised  expectation  of  a 
Messiah.  You  may  certainly  know,  that  there  were 
a  great  number  of  rites  and  ceremonies  religiously  ob- 
served and  practised  among  the  Jews;  and  that  sacri- 
ficing, in  particular,  was  not  only  enjoined  upon  them, 
but  early  and  generally  practised  among  all  nations. 
For  none  of  which  things  can  there  be  any  manner 
of  reason  given  or  imagined,  unless  they  were  types 
and  adumbrations  of  an  expected  Saviour.  You  may 
certainly  know,  that  the  time  prefixed  in  the  Jewish 
prophecies  for  the  manifestation  of  the  Messiah,  was 
the  very  time  in  which,  by  the  concurring  testimony 
both  of  the  friends  and  enemies  of  Christianity,  the 
Lord  Jesus  Christ  did  appear.  You  may  certainly 
know,  that  the  Jewish  prophets  did  foretell  a  suffering 
Saviour,  a  Saviour  that  should  be  wounded  for  our 
transgressions,  bruised  for  our  iniquities,  that  should 
make  his  soul  an  offering  for  sin,  and  that  should  be 


FAMILIAR      LETTERS.  25 

cut  off,  but  not  for  himself;  and  you  are  equally  cer- 
tain from  all  other  historians,  as  well  as  from  the 
evangelists,  that  our  Lord  Jesus  Christ  did  undergo 
such  opprobrium,  misery,  and  death,  as  was  foretold 
of  the  Messiah  by  the  prophets.  You  may  certainly 
know,  that  it  was  foretold  in  the  prophets,  that  the 
sceptre  should  not  depart  from  Judah,  and  a  lawgiver 
from  between  his  feet,  until  the  coming  of  the  Mes- 
siah; but  that  after  his  death  the  Jewish  sacrifices 
should  cease,  and  their  holy  city  and  sanctuary  be  de- 
stroyed and  made  desolate:  and  that  the  event  does 
assure  us,  that  the  circumstances  of  the  Jewish  nation 
did  exactly  answer  to  these  prophecies,  both  before 
and  after  the  death  of  Jesus  Christ.  You  may  cer- 
tainly know,  both  by  the  Jewish  and  Christian  pro- 
phecies, that  under  the  gospel  dispensation  the  Jews 
were  to  be  rejected  of  God,  and  to  continue  despised 
and  dispersed  among  all  nations;  but  the  Gentiles  to 
come  to  the  light  of  the  Messiah,  and  see  his  right- 
eousness and  glory:  and  that  the  event  is  agreeable  to 
the  prediction.  You  may  certainly  knov/,  that  the 
rise  of  Antichrist  was  predicted  to  be  after  the  fall  of 
the  Roman  empire,  when  that  could  no  longer  let  or 
restrain  him;  that  he  should  appear  under  the  guise 
of  a  minister  of  religion,  in  the  temple  of  God;  that 
he  should  pretend  to  all  power,  and  signs,  and  lying 
wonders;  that  he  should  make  war  with  the  saints 
and  overcome  them;  that  he  should  reside  in  the  great 
city  that  was  then  built  upon  seven  mountains,  and 
reigned  over  the  kings  of  the  earth,  which  was  true 
of  the  city  of  Rome  only.  And  you  may  consider, 
whether  all  this  is  not  true  of  the  pope  and  the  Ro- 
man papacy.  You  may  certainly  know  the  amazing 
progress  of  the  gospel  in  the  first  ages  of  Christianity, 
in  the  face  of  the  most  fL:>rmidable  and  powerful  op- 
position; and  its  continuing  progress,  against  all  the 
attempts  of  its  heathen  and  papal  enemies.  You  may 
know  the  excellency  of  its  doctrines,  and  the  glorious 
effects  it  hath  upon  the  hearts  and  lives  of  true  be- 
lievers. You  may  know  (as,  blessed  be  God,  multi- 
tudes do  know  by  experience)  how  it  conquers  men's 

3 


26  FAMILIAR      LETTERS. 

corruptions,  changes  their  natnres,  pacifies  their  con- 
sciences, fills  their  souls  with  light  and  joy,  strength- 
ens them  against  temptations,  sweetens  the  afflictions 
of  life,  and  fortifies  them  against  all  the  pains  and 
terrors  of  death.  And  yon  also  may  know,  that  this 
gospel  is  the  gospel  of  Christ,  and  consequently  that 
these  wonderful  effects,  which  so  evidently  carry  a 
divine  signature  upon  them,  are  produced  by  him. 
All  these  things,  and  others  of  a  like  nature  which 
might  be  mentioned,  are  immediately  open  to  your 
view,  most  visible  and  certain;  and  one  would  think, 
that  these  alone  would  satisfy  the  mind  of  a  serious 
and  impartial  inquirer  into  the  truth  of  Christianity. 
And  especially  when  these  are  accompanied  with 
such  other  credentials  of  our  holy  religion,  which, 
though  not  so  directly  in  view,  yet,  by  necessary 
consequence,  give  us  the  same  assurance  and  certain- 
ty of  the  truth. 

But  it  is  time  I  should  come  more  directly  to  an- 
swer the  objection,  and  to  show  you  how  it  may  by 
necessary  consequence  be  known,  that  the  facts  upon 
which  Christianity  principally  depends  are  certainly 
true. 

You  yourself  must  own,  it  is  impossible  that  those 
doctrines  can  be  false,  which  are  attested  by  so  many 
and  such  kind  of  miracles,  as  are  said  to  be  wrought 
by  our  Lord  Jesus  Christ  and  his  apostles.  For  God 
cannot  set  his  seal  to  a  lie;  nor  confirm  a  horrible 
imposture,  by  his  immediate  attestation  from  heaven. 

You  must  own,  that  it  is  impossible  for  the  apostles 
and  other  witnesses  of  those  miraculous  operations, 
to  be  themselves  deceived,  while  they  had  all  the 
means  of  certainty  in  the  case  before  us,  that  ever 
any  nien  had  in  any  case  whatsoever. 

You  must  likewise  own,  that  it  is  impossible  for 
a  great  number  of  sober,  judicious,  and  evidently 
honest  men,  to  spend  their  lives  in  a  continued  con- 
spiracy against  their  own  ease,  comfort,  honour,  life, 
and  eternal  welfare,  for  no  other  motive,  but  to  de- 
ceive the  world;  and  bring  eternal  ruin  upon  them- 
selves and  their  fellow  creatures;  as  these  must  have 


FAMILIAR        LETTERS. 


27 


done,  if  they  knew  those  facts  to  be  false,  wliich  they 
published  at  their  peril,  and  sealed  with  their  blood. 

Yon  must  also  own,  that  it  was  impossible  to  de- 
ceive the  world  about  them,  at  the  time  when  these 
facts  were  done,  by  reporting,  that  such  miraculous 
operations  were  openly  performed  before  them  all, 
which  none  of  them  knew  any  thing  about. 

You  will  certainly  own  it  is  impossible  that  they 
could  deceive  the  churches  to  whom  they  wrote,  by 
vain  pretences,  that  each  one  of  these  had  themselves 
these  extraordinary  gifts  of  the  Spirit,  such  as  tongues, 
miracles,  healing,  prophecy,  and  the  like,  when  every 
one  of  them  knew  that  there  was  nothing  in  it. 

You  must,  in  like  manner,  own  it  impossible  for 
such  multitudes  of  people,  for  so  long  a  tract  of  time, 
to  be  imposed  upon  by  pretences  of  miraculous  ope- 
rations; and  none  of  them  ever  detect  the  imposture, 
so  much  as  in  one  single  instance,  while  all  of  them 
had  the  opportunity  of  doing  it  when  they  pleased,  if 
the  facts  had  not  been  true. 

Can  vou  imagine  it  any  ways  possible,  that  such 
multitudes  in  the  first  ages  of  Christianity,  in  such 
distant  countries  and  nations,  should  conspire  to- 
gether to  acknowledge  these  facts,  and  the  doctrines 
founded  on  them  at  the  peril  of  their  lives;  and  no 
man  among  these  professors  themselves,  or  among 
the  heretics  and  apostates  that  fell  away  from  them, 
should  discover  the  fraud,  either  living  or  dying? 

You  will  certainly  own  it  utterly  impossible,  that 
so  many  thousands,  in  so  many  lands,  could,  with  joy 
and  cheerfulness  submit  to  such  poor  and  aliiicted 
Uves,  and  to  such  cruel  and  barbarous  deaths,  as  were 
the  common  lot  of  the  first  Christians,  in  confirma- 
tion of  a  religion,  founded  on  facts  which  they  knew 
to  be  false. 

And  you  must  acknowledge  it  also  altogether  im- 
possible, at  any  time  after  these  facts  were  pretended 
to  be  done,  to  palm  the  history  of  them  upon  the 
world,  if  it  was  false;  and  to  persuade  so  many  na- 
tions to  receive  it  for  truth.  It  were  impossible  to 
persuade  any  nation,  and  much  more  all  the  early 


28  FAMILIAR      LETTERS. 

nations  of  Christendom,  that  at  some  distant  forgotten 
age  there  were  a  number  of  men  that  came  among 
them,  taught  them  the  doctrines  of  Christianity,  con- 
firmed the  same  by  miracles,  baptized  them  into  the 
faith,  and  estabUshed  a  settled  order  of  the  ministry 
in  their  churches:  from  which  time  they  have  all  of 
them  professed  the  Christian  faith;  had  the  New 
Testament  in  their  hands;  and  enjoyed  a  continued 
succession  of  ministers  and  ordinances.  Let  an  at- 
tempt of  this  kind  be  made  upon  our  Indians,  and 
try,  if  any  one  man  among  them,  can  be  imposed 
upon,  to  believe  these  things. 

To  this  I  may  add,  that  it  is  absolutely  impossible, 
at  any  one  time,  to  have  obtruded  the  inspired  wri- 
tings upon  the  world,  if  they  were  indeed  spurious; 
and  to  have  made  all  the  Christian  nations  believe, 
that  these  were  written  in  the  apostolic  age,  speedily 
translated  into  divers  languages,  publicly  kept,  and 
publicly  read  and  preached  in  their  churches;  that 
they  and  the  fathers  before  them  had  always  reve- 
renced and  esteemed  them  as  the  rule  of  their  lives, 
and  their  guide  to  eternal  happiness.  What  success, 
but  scorn  and  derision,  could  be  hoped  for  from  such 
an  attempt? 

I  may  once  more  subjoin  to  all  this,  that  it  is  at 
least  highly  improbable,  that  the  early  writers  against 
Christianity  should  never  deny  these  facts,  if  they 
were  not  notoriously  true,  when  they  could  not  want 
advantages  to  detect  any  fraud  or  deceit.  And  it  is 
yet  more  improbable,  that  any  of  the  adversaries  of 
Christianity  should  confirm  the  truth  of  these  facts, 
as  we  find  some  of  them  do,  if  they  had  not  been 
most  evidently  and  undoubtedly  true. 

And  now,  sir,  what  can  be  wanting,  what  can  you 
demand  or  desire  more,  to  confirm  you  in  the  faith  of 
Christianity?  It  is  established  upon  the  veracity  of 
God  himself;  upon  those  facts,  by  which  he  has  from 
heaven  attested  to  the  truth  of  it;  and  these  facts  are 
verified  by  evidences,  which  cannot  possibly  deceive 
us.  By  believing  therefore,  we  set  to  our  seal  that 
God  is  true:  But  "he  that  belie  veth  not,  maketh  him 


FAMILIAR      LETTERS. 


29 


a  liar;  because  he  believeth  not  the  record  that  God 
gave  of  his  Son.'' 

You  naay  perhaps  tell  me,  that  if  you  had  seen 
these  miracles  yourself,  you  would  have  believed 
them.  But  has  not  every  body  else  the  same  claim 
to  this  sort  of  satisfaction  as  you ;  and  the  same  reason 
to  desire,  to  be  eye  and  ear-witnesses  of  such  miracu- 
lous operations?  At  this  rate,  miracles  would  cease 
to  be  miraculous,  they  would  become  common  and 
famiHar  things;  and  no  longer  strike  the  mind  with 
any  conviction  at  all,  any  more  than  the  ebbing  and 
flowing  of  the  sea,  the  rising  and  setting  of  the  sun; 
or  any  other  such  displays  of  the  divine  power,  in 
the  common  course  of  providence. 

Upon  the  whole,  there  is  no  evidence  wanting,  to 
leave  the  unbeliever  inexcusable.  There  is  evidence 
every  way  sufficient,  to  satisfy  the  mind  of  an  impar- 
tial inquirer  after  truth.  And  it  is  impossible  for  any 
man  in  the  world  to  imagine  any  means  of  confirma- 
tion in  this  important  truth,  superior  to  what  is  herein 
set  before  you.  How  unreasonable  would  it  there- 
fore be,  to  require  more  evidence  in  a  case,  wherein 
we  have  already  as  much  as  we  are  possibly  capable 
to  receive?  That  it  may  be  effectual  to  establish  you 
in  the  faith,  is  and  shall  be  the  prayer  of, 

Sir,  yours,  &c. 


LETTER    III. 

A  HISTORICAL  ACCOUNT  OF  THE  BIRTH,  LIFE,  PASSION,  RESUR- 
RECTION, ASCENSION,  AND  FUTURE  KINGDOM  OF  OUR  BLESS- 
ED SAVIOUR,  COLLECTED  FROM  THE  PROPHECIES  OF  THE  OLD 
TESTAMENT. 

Sir — I  rejoice  to  hear  from  you,  that  any  endea- 
vours of  mine  have  contributed  in  the  least  towards 
your  satisfaction.   I  am  thereby  the  more  encouraged 


30  FAMILIAR      LETTERS. 

to  hope,  that  your  remaining  difficulties  may  easily 
be  obviated;  and,  particularly,  that  it  will  not  prove 
difficult  to  answer  your  present  demand,  to  show  you 
"how  you  may  certainly  know  that  the  prophecies 
of  the  Old  Testament  had  a  direct  reference  to  Jesus 
Christ."  You  may  know  this  by  the  exact  corres- 
pondence of  the  prediction  with  the  event.  That  this, 
therefore,  may  be  set  before  you  in  a  proper  light,  I 
will  endeavour  to  give  you  (in  the  form  of  a  history) 
a  brief  representation  of  our  blessed  Saviour,  gathered 
from  the  Old  Testament,  and  leave  you  to  compare 
this  with  the  narrative  of  him  in  the  New.  If  these 
agree,  you  thereby  have  a  certain  discovery  of  the  di- 
vine original  of  these  prophecies,  since  none  but  an 
omniscient  mind  could  possibly  foresee  these  events. 
And  you  have  likewise  the  same  certainty,  that  Jesus 
Christ  is  the  predicted  Messiah,  and  that  his  mission 
is  divine,  since  what  was  foretold  of  the  Messiah  in 
the  prophets  is  fulfilled  in  him. 

The  time  of  the  manifestation  of  this  glorious  per- 
son, whom  I  am  now  to  describe,  was  during  the  con- 
tinuance of  the  kingdom  of  Judah,  while  a  sceptre 
was  in  the  hand,  and  a  Lawgiver  came  from  between 
the  feet  of  that  tribe.  Gen.  xlix.  10,  while  the  second 
temple  was  yet  standing,  Mai.  iii.  1.  Hag.  ii.  7,  just 
four  hundred  and  fifty  Chaldee  years  after  the  decree 
went  forth  to  restore  and  build  Jerusalem,  which  was 
in  the  twentieth  year  of  Artaxerxes  Longimanus,  king 
of  Persia,  Dan.  ix.  25.*  This  King  likewise  came 
into  the  world,  and  the  God  of  heaven  set  up  his 
everlasting  kingdom  at  that  season  of  the  fourth  or 
Roman  monarchy,  Dan.  ii.  44,  when  there  was  an 
end  put  to  the  dreadful  shaking  of  the  heavens  and 
the  earth,  the  sea  and  the  dry  land,  and  indeed  of  all 
nations,  by  the  wars  of  Alexander  the  Great,  the  four 
kingdoms  that  arose  out  of  his  conquests,  and  the  Ro- 
mans, the  conquerors  of  them  all ;  and  when  peace 

*  Daniel's  seven  weeks  and  threescore  and  two  weeks,  or  483  j^ears, 
were  to  terminate  at  the  death  of  the  Messiah.  We  must  therefore 
subtract  from  that  number  the  33  years  of  his  life;  and  there  remain 
450  years  to  his  birth. 


FAMILIAR     LETTERS.  31 

was  restored  to  the  world,  Hag.  ii.  G,  7,  9;  wliich 
happened  when  Augustus  Cocsar  was  Emperor  of 
Rome,  and  Herod  the  Great  was  King  of  Judea. 

As  to  the  pedigree  or  descent  of  our  blessed  Sa- 
viour, it  must  be  considered  with  respect  to  the  two 
different  natures  that  were  united  in  this  glorious  per- 
son. For  how  wonderful  soever  it  may  appear  to 
us,  the  man  Christ  Jesus  was  also  Immanuel,  God 
with  us,  Isa.  vii.  14.  And  that  divine  child  which 
was  born,  and  that  Son  which  was  given  to  us,  (at 
the  time  before  described)  is  the  mighty  God,  and  the 
everlasting  Father,  as  well  as  the  Prince  of  Peace, 
Isa.  ix.  6.  He  is  that  God,  whose  throne  is  for  ever 
and  ever,  Psal.  xlv.  6.  And  though  a  man,  yet  such 
a  man,  as  is  also  God's  own  fellow,  Zech,  xii.  7.  Now, 
if  we  consider  his  descent,  with  respect  to  liis  divine 
person  it  must  necessarily  be,  that  though  he  be  God 
the  Father's  Son,  and  begotten  by  him,  Psal.  ii.  7,  yet 
his  going  forth  must  have  been  from  of  old,  from  ever- 
lasting, Slicah  V.  2.  And  it  is  accordingly  true,  that 
the  Lord  possessed  him  in  the  beginning  of  his  way 
before  his  works  of  old:  He  was  set  up  from  everlast- 
ing, from  the  beginning,  or  ever  the  earth  was,  Prov. 
viii.  22,  23.  Being  thus  necessarily  stopt  from  look- 
ing any  further  than  to  eternity,  and  to  him  that  in- 
habits eternity,  in  considering  the  original  of  his  divine 
person,  I  proceed  to  take  notice,  ihat-in  his  human 
nature  he  descended  from  the  loins  of  Abraham,  Gen. 
xii.  3;  of  Isaac,  Gen.  xxvi.  4;  and  of  Jacob,  Gen. 
xxviii.  14;  from  the  tribe  of  Judah,  Gen.  xlix.  10; 
and  from  the  royal  family  of  David,  Psal.  Ixxxix.  35, 
36: — and  that  in  a  way  surprisingly  different  from 
any  ordinary  human  generation,  a  virgin  conceived 
and  brought  forth  a  Son,  whose  name  is  Immanuel; 
Isa.  vii.  14.  And  this  new  thing  did  God  create  in 
the  earth,  that  a  woman  hath  compassed  a  man.  Jer. 
xxxi.  22. 

The  place  where  our  blessed  Saviour  was  born  was 
Bethlehem-Ephratah.  This  town,  though  but  little 
among  the  thousands  of  Judah,  was  honoured  with 
being  the  place  out  of  which  he  came  forth  who  is 


32 


FAMILIAR     LETTERS. 


the  supreme  ruler  iu  Israel,  Micah  v.  2.  Here  he  was 
born,  but  this  was  not  the  place  of  his  chief  and  prin- 
cipal residence;  that  was  Galilee  of  the  nations.  This 
people  who  had  walked  in  darkness,  saw  this  great 
light  among  them:  even  upon  them  who  had  dwelt 
ill  the  land  of  the  shadow  of  death  hath  this  light 
shined.  Isa.  ix.  1,  2. 

The  circumstances  of  his  appearing  in  the  world, 
were  low,  mean,  and  abased;  very  different  t>om  the 
expectations  men  had  entertained  of  the  Messiah,  and 
therefore  he  was  despised  and  rejected  of  men,  they 
hid  their  faces  from  him,  he  was  despised,  and  they 
esteemed  him  not,  Isa.  liii.  3.  Nay,  many  were  as- 
tonished at  him,  his  visage  was  so  marred,  more  than 
any  man;  and  his  form  more  than  the  sons  of  men, 
Isa.  lii.  14.  So  far  was  his  appearance  from  that  glory 
and  majesty,  that  pomp  and  splendour,  which  was 
expected  in  the  Messiah,  that  he  was  considered  as  a 
worm  and  no  man,  a  reproach  of  men,  and  despised 
of  the  people,  Psal.  xxii.  6.  Even  the  priests  and 
rulers  themselves,  who  should  have  been  the  build- 
ers of  the  Jewish  church,  refused  this  stone,  which  is 
become  the  head  of  the  corner.  Psal.  cxviii.  22.  And 
the  reason  of  this  was,  that  they  saw  no  form  nor 
comeliness,  no  riches  nor  honour,  no  magnificence  nor 
beauty  in  him,  that  they  should  desire  him.  Isa.  liii.  2. 

The  charact-ers,  in  which  he  appeared  in  the  world, 
were  those  of  a  Prophet,  Priest,  and  King:  to  each  of 
which,  it  is  proper  to  speak  something  particularly. 

The  Lord  our  God  did,  in  the  person  of  our  blessed 
Saviour,  raise  up  unto  his  people  a  prophet,  like  unto 
Moses,  the  greatest  and  most  eminent  prophet  of  the 
Jewish  church:  he  put  his  words  into  his  mouth,  that 
he  might  speak  unto  them,  whatsoever  he  commanded 
him;  and  held  his  people  under  the  strongest  injunc- 
tion, upon  their  peril,  to  hearken  to  the  words  which 
this  prophet  should  speak  in  his  name,  Deut.  xviii. 
18,  19.  And  as  our  Lord  Jesus  Christ  was  destined 
by  God  the  Father  unto  the  prophetical  office,  he 
cheerfully  undertook  it.  Lo  I  come,  says  he,  in  the 
volume  of  the  book  it  is  written  of  me,  I  delight  to 


FAMILIAR      LETTERS.  33 

do  thy  will,  0  my  God:  Yea  thy  law  is  within  my 
heart,  Psal.  xl.  7, 8.  And  as  he  cheerfully  undertook, 
so  ho  diligently  and  faithfully  discharged  this  sacred 
and  important  trust.  He,  as  a  wonderful  counsellor, 
(Isa.  ix.  6,)  preached  constantly  to  the  people,  and 
made  known  the  whole  mind  and  will  of  God  to 
them;  and  could  make  this  appeal  to  his  heavenly 
Father,  I  have  preached  righteousness  in  the  great 
congregation.  Lo,  I  have  not  refrained  my  lips,  0 
Lord,  thou  knowest.  I  have  not  hid  thy  righteous- 
ness within  my  heart.  I  have  declared  thy  faithful- 
ness and  thy  salvation.  I  have  not  concealed  thy 
loving  kindness  and  thy  truth  from  the  great  congre- 
gation, Psal.  xl.  9,  10.  He  constantly  preached 
among  the  people  the  blessed  and  joyful  news  of  a 
glorious  salvation  from  their  sin,  guilt,  danger,  and 
misery.  "The  Spirit  of  the  Lord  was  upon  him, 
because  the  Lord  had  anointed  him  to  preach  good 
tidings  unto  the  meek,  he  sent  him  to  bind  up  the 
brokenhearted;  to  proclaim  liberty  to  the  captives, 
and  the  opening  of  the  prison  to  them  that  were 
bound,  to  proclaim  the  acceptable  year  of  the  Lord, 
to  comfort  all  that  mourn,  to  appoint  unto  them  that 
mourn  in  Zion,  and  to  give  unto  them  beauty  for 
ashes,  the  oil  of  joy  for  mourning;  and  the  garment 
of  praise  for  the  spirit  of  heaviness,"  Isa.  Ixi.  1,  2,  3. 
He  exercised  most  tender  compassion  to  dark,  doubt- 
ing, and  tempted  souls.  "  The  bruised  reed  did  he 
not  break,  and  the  smoking  flax  did  he  not  quench, 
until  he  brought  forth  judgment  unto  truth,  Isa.  xlii.  3. 
"  He  strengthened  the  weak  hands;  and  confirmed  the 
feeble  knees;  and  said  to  them  of  a  faint  heart,  be 
strong,  fear  not,"  Isa.  xxxv.  3.  He  warned  the  care- 
less and  secure  sinners  of  their  misery  and  danger; 
and  "proclaimed  unto  them  the  day  of  vengeance  of 
our  God,"  Isa.  Ixi.  2.  He  warned  them  to  "  be  wise, 
to  serve  the  Lord  with  fear;  and  to  kiss  the  Son,  lest 
he  should  be  angry,  and  they  perish  from  the  way, 
when  his  wrath  is  kindled  but  a  little,"  Psal.  ii.  10, 
11,  12.  He  made  the  pathway  of  salvation  plain, 
before  the  eyes  of  all  those  who  believe  in  him,  like 


34 


FAMILIAR      LETTERS. 


an  ^'high  way,  where  the  wayfaring  men,  though 
fools,  conld  not  err,"  Isa.  xxxv.  S.  He  considered 
his  people  as  his  flock;  and  took  care  of  them,  as  a 
most  watchful  and  careful  shepherd.  "He  fed  his 
flock  like  a  shepherd,  he  gathered  his  lambs  with  his 
arm,  he  carried  them  in  his  bosom,  and  gently  led 
those  that  were  with  young,"  Isa.  xl.  11. 

I  next  proceed  to  give  you  a  view  of  our  Lord 
Jesus  Christ,  as  the  great  High  Priest  of  our  profes- 
sion. As  such,  he  undertook  to  make  an  atonement 
and  expiation  for  our  sins.  "  He  bore  our  griefs  and 
carried  our  sorrows;  the  chastisement  of  our  peace 
was  upon  him,  and  with  his  stripes  we  are  healed. 
God  laid  upon  him  the  iniquity  of  us  all;  and  he 
made  his  soul  an  oftering  for  our  sins,"  Isa.  liii.  4,  5, 
6,  10.  Thus  "he  finished  the  transgression,  made 
an  end  of  sin;  and  made  reconciliation  for  iniquity," 
Dan.  ix.  24. — He  likewise  wrought  out  a  perfect 
righteousness  for  sinners,  whereby  they  should  be 
justified  before  God,  and  accepted  of  him.  "  God 
raised  up  this  righteous  branch  unto  David,  in  whose 
day  Judah  is  saved,  and  Israel  dwells  safely;  and 
this  is  the  name  whereby  he  is  called,  the  Lord  our 
righteousness."  Jer.  xxiii.  5,  6.  He  is  "one  Vvho 
speaks  in  righteousness,  mighty  to  save,"  Isa.  Ixiii.  1. 
For  "he  has  brought  in  everlasting  righteousness," 
Dan.  ix.  24.  As  a  priest  likewise,  he  brings  us  into 
a  covenant  relation  to  God.  He  is  the  messenger  or 
angel  of  the  covenant,  Mai.  iii.  1.  "  The  Lord  in  an 
accepted  time  heard  him;  and  in  a  day  of  salvation 
has  helped  him,  has  preserved  him,  and  given  him 
for  a  covenant  of  the  people,  to  establish  the  earth," 
Isa.  xlix.  8.  "By  the  blood  of  his  covenant,  God 
has  sent  forth  his  prisoners  out  of  the  pit,  wherein  is 
no  water;"  and  God  has  promised  that  "  he  will  keep 
his  mercy  for  him  for  evermore;  and  that  his  covenant 
shall  stand  fast  with  him,"  Psal.  Ixxxix.  28.  Thus 
the  counsel  of  peace  was  between  God  the  Father  and 
him.  In  a  word,  as  our  priest,  he  is  our  advocate 
with  the  Father;  and  "makes  intercession  for  trans- 
gressors," Isa.  liiii  12.     Thus  we  see,  that  according 


FAMILIAR       LETTERS. 


35 


to  God's  oath  concerning  him,  "  he  remaineth  a  priest 
for  ever,  after  the  order  of  Melchizedec,"  Psal.  ex.  4. 

This  blessed  Saviour  sustained  likewise  the  office 
of  a  king.  God  hath  "  set  this  his  king  upon  liis  holy 
hill  of  Zion,"  Psai.  ii.  6.  "The  throne  of  God  (our 
Saviour)  is  for  ever  and  ever;  and  the  sccpire  of  his 
kingdom  is  a  right  sceptre,"  Psal.  xlv.  G.  As  a  king, 
lie  reigns  in  the  liearts  of  his  people,  brings  them  into 
subjection  to  himself;  and  "  makes  them  willing  in 
the  day  of  his  power,"  Psal.  ex.  3.  As  a  king,  "he 
sits  at  God's  right  hand  ;  and  rules  in  the  midst  of  his 
enemies,"  Psal.  ex.  1,2.  "  In  his  majesty  he  rides 
forth  prosperously;  and  his  arrows  are  sharp  in  the 
heart  of  the  king's  enemies,"  Psal.  xlv.  4,  5.  His 
regal  office  was  not  limited  to  the  time  of  his  bodily 
residence  among  us;  "for  of  the  increase  of  his  go- 
vernment and  peace  there  is  no  end.  He  sits  upon 
the  throne  of  David,  and  in  his  kingdom,  to  order  it 
and  to  establish  it,  with  judgment  and  with  justice, 
from  henceforth  even  for  ever,"  Isa.  ix.  7.  Such 
cause  had  "  Zion  to  rejoice  greatly,  and  the  daughter 
of  Jerusalem  to  shout;  for,  behold,  her  King  came  to 
her,  just  and  having  salvation,"  Zech.  ix.  9. 

Having  thus  shown,  from  the  prophetic  account  of 
our  blessed  Saviour,  the  time  of  his  manifestation,  his 
descent,  the  place  of  his  birth,  and  the  place  of  his 
principal  residence,  with  the  circumstances  of  his 
appearing  in  the  world,  and  the  characters  in  which 
he  appeared;  I  proceed  to  observe  some  of  his  distin- 
guishing qualities,  and  the  more  remarkable  incidents 
of  his  life  and  death. 

As  to  his  personal  properties,  he  was  perfectly  inno- 
cent, and  most  exemplarily  holy  both  in  heart  and 
Hfe;  and  in  that  respect,  fairer  "than  the  children  of 
men.  Grace  was  poured  into  his  lips,  therefore  God 
hath  blessed  him  for  ever,"  Psal.  xlv.  2.  He  was 
"  God's  righteous  servant,  and  there  was  no  deceit 
found  in  his  mouth,"  Isa.  liii.  9.  11.  He  was  "  the 
Sun  of  righteousness,  which  arose  upon  his  people, 
with  heali^ig  under  his  wings,"  or  in  his  rays,  Mah 
iv.  2. 


36 


FAMILIAR      LETTERS 


He  was  of  a  meek  and  lowly  disposition.  This 
King  of  Zion  came  to  her  not  only  just,  and  having 
salvation,  but  showed  himself  lovely,  by  most  aston- 
ishing condescensions,  Zech.  ix.  9.  "  He  gave  his 
back  to  the  smiters,  and  his  cheeks  to  them  who 
plucked  off  the  hair;  he  hid  not  his  face  from  shame 
and  spitting,"  Isa.  1.  6.  "Though  he  was  oppressed 
and  afflicted,  yet  he  opened  not  his  mouth,"  Isa.  liii. 
7.  "  He  did  not  cry  nor  lift  up,  nor  cause  his  voice 
to  be  heard  in  the  streets,"  Isa.  xlii.  2. 

He  was  endowed  with  astonishing  wisdom  and  ca- 
pacity. "  The  Spirit  of  the  Lord  rested  upon  him,  the 
spirit  of  wisdom  and  understanding,  the  spirit  of  coun- 
sel and  might,  the  spirit  of  knowledge  and  of  the  fear 
of  the  Lord,"  Isa.  xi.  2,  3.  Thus  did  "  the  servant  of 
the  Lord  deal  prudently,  he  was  exalted  and  extolled, 
and  was  very  high,"  Isa.  Hi.  13.  He,  and  only  he,  of 
all  the  human  race,  could  say,  "Counsel  is  mine, and 
sound  wisdom,  I  am  understanding,  I  have  strength," 
Prov.  viii.  14. 

Previous  to  his  entering  upon  his  public  ministry, 
there  was  a  messenger  sent  before  him,  to  prepare  the 
hearts  of  God's  people  for  his  reception,  whose 
"  Voice  cried  in  the  wilderness,  Prepare  ye  the  way 
of  the  Lord,  make  straight  in  the  desert  a  high  way 
for  our  God.  Every  valley  shall  be  exalted,  and 
every  mountain  and  hill  shall  be  made  low;  and  the 
crooked  shall  be  made  straight,  and  the  rough  places 
plain;  and  the  glory  of  the  Lord  shall  be  revealed; 
and  all  flesh  shall  see  it  together,  for  the  mouth  of  the 
Lord  hath  spoken  it,"  Isa.  xl.  3,  4,  5.  Thus  God 
sent  one  to  his  people  in  the  spirit  of  "  Elijah  the  pro- 
phet, before  the  coming  of  the  great  and  dreadful  day 
of  the  Lord,  to  turn  the  heart  of  the  fathers  to  the 
children,  and  the  heart  of  the  children  to  the  fathers. 
He  sent  his  messenger  to  prepare  his  way  before  him; 
and  then  the  Lord  whom  they  sought  came  suddenly 
to  his  temple,"  Mai.  iv.  5,  6,  and  iii.  1. 

When  he  entered  upon  his  public  ministry  "  God 
gave  him  the  tongue  of  the  learned,  that  he  should 
know  how  to  speak  a  word  in  season  to  the  weary;" 


FA3IILIAR      LETTERS. 


and  lie  was  most  painful  and  diligent  in  his  work,  he 
was  "awakened  morning  by  morning,  his  ear  was 
awakened  to  hear,''  and  vigorously  to  attend  to  the 
great  business  before  him,  Isa.  1.  4.     He  began  his 
ministry   in   the  mountainous  parts   of  Judea;   and 
"how  beautiful  then  upon  the  mountains  were  the 
feet  of  him  who  brought  good  tidings,  who  published 
peace,  who  brought  good  tidings  of  good,  who  pub- 
lished salvation,  who  said  unto  Zion,  Thy  God  reign- 
eth,"  Isa.  lii.  7.    As  he  resided  in  Galilee  (as  was  be- 
fore observed)  so  his  ministry  early  and   peculiarly 
enlightened  those  dark  corners,  "  the  land  of  Zebulon, 
and  the  land  of  Naphthali;  though  they  had  dwelt  in 
the  land  of  the  shadow  of  death,  his  light  shined  upon 
them,"  Isa.  ix.  1,  2.     But  then  his  ministry  was  not 
Hmited  to  them.     This  star  which  came  out  of  Jacob, 
(Num.  xxiv.  17,)  enlightened  the  whole  land  of  Israel 
in  that  time  of  gross  ignorance  and  thick  darkness. 
They  might  all  be  called  upon  to  "arise  and  shine, 
for  their  light  was  come,  and  the  glory  of  the  Lord 
was  risen  upon  them  ;"  though  "  darkness  had  cover- 
ed the  earth,  and  gross  darkness  the  people,  yet  the 
Lord  arose  upon  them,  and  his  glory  was  seen  upon 
them,"  Isa.  Ix.  1,  2.     "  He  preached  righteousness  in 
the  great  congregation,"  Psal.  xl.  9.    "  He  came  into 
the  temple,"  (Mai.  iii.  1,)  and  by  his  preaching  there 
made  "  the  glory  of  that  latter  house,  much  greater 
than  the  glory  of  the  former,"  which  was  built  by 
Solomon,  Hag.  ii.  9.    In  what  manner  he  fulfilled  his 
ministry  has  been  already  considered. 

In  confirmation  of  his  divine  mission  he  wrought 
many  wonderful  miracles  among  the  people,  wherever 
he  went.  "  The  Lord  their  God  came  among  them, 
he  came  to  save  them:  then  the  eyes  of  the  blind  were 
opened,  and  the  ears  of  the  deaf  unstopped;  the  lame 
man  leaped  as  a  hart,  and  the  tongue  of  the  dumb 
sung,"  Isa.  xxxv.  5,  6.  "  In  that  day,  the  deaf  heard 
the  words  of  the  book,  and  the  eyes  of  the  blind  saw 
out  of  obscurity  and  out  of  darkness,  the  meek  also 
mcreased  their  joy  in  the  Lord,  and  the  poor  among 


38  FA3IILIAR     LETTERS. 

men  rejoiced  in  the  holy  one  of  Israel,"  Isa.  xxix. 
IS,  19. 

When  the  stretching  out  of  Immanuel's  wings  had 
thus  filled  the  land  of  Judah,  it  might  have  been  ex- 
pected that  he  would  have  met  with  a  most  joyful  en- 
tertainment amongst  the  people:  but  the  case  was 
otherwise.  Though  <'  he  was  for  a  sanctuary  to 
some,"  yet  "he  was  for  a  stone  of  stumbhng,  and  for 
a  rock  of  offence  to  both  the  ho!ises  of  Israel,  for  a 
gin  and  a  snare  to  the  inhabitants  of  Jerusalem;" 
and  "  many  among  them  stumbled  and  fell,  were 
broken,  and  snared,  and  taken."  For  "  the  testimony 
was  bound  up,  and  the  law  sealed  among  his  disci- 
ples," Isa.  viii.  S.  14,  15,  16,  known  indeed  and  un- 
derstood by  them,  but  kept  hid  as  a  secret  from  the 
body  of  the  Jewish  nation.  Notwithstanding  the  in- 
defatigable labours  of  our  blessed  Lord,  in  instructing 
this  people,  though  "  God  made  his  mouth  like  a  sharp 
sword,  and  made  him  a  polished  shaft  in  his  quiver:" 
yet  did  he  find  cause  to  complain  that  he  laboured  in 
vain,  and  spent  his  strength  for  nought,  and  in  vain, 
Isa.  xlix.  2,  4.  "Who,"  among  all  the  Jewish  nation 
were  there  that  "believed  his  report?  and  to  whom 
was  the  arm  of  the  Lord  revealed  ?  He  was  rejected 
and  despised  of  them;  and  they  hid  their  faces  from 
him,"  Isa.  liii.  1,  3.  It  is  true,  he  had  a  considerable 
number  of  temporary  followers;  there  appeared  some 
numbers  of"  the  children  of  Zion,  who  rejoiced  great- 
ly ;  and  of  the  children  of  Jerusalem  who  shouted 
when  they  beheld  their  King  come  to  them,  just  and 
having  salvation,  lowly  and  riding  upon  an  ass,  and 
upon  a  colt,  the  foal  of  an  ass,"  Zech.  ix.  9.  But  we 
shall  quickly  see,  that  this  joy  was  all  turned  into  ha- 
tred, and  rage,  and  malice. 

I  proceed  next  to  show  the  manner  of  our  Saviour's 
sufferini];s,  from  the  hands  of  this  people.  When  their 
"rulers  took  counsel  together  against  the  Lord,  and 
against  his  anointed,"  Psal.  ii.  2,  he  was  betrayed  in- 
to their  hands,  by  "one  of  his  familiar  friends,  in 
whom  he  trusted,"  Psal.  xli.  9.  They  "  wounded  and 


FAMILIAR      LETTEKS.  39 

bruised  him,  the  chastisement  of  our  peace  was  upon 
him,  that  by  his  stripes  we  might  be  healed,"  Isa. 
liii.  5.  "He  gave  his  back  to  the  smiters;"  and 
though  they  buffeted  and  spit  upon  him, yet  such  was 
his  astonishing  meekness  and  patience,  that  "  he  gave 
his  cheeks  to  them  that  plucked  otf  the  hair,  and  hid 
not  his  face  from  shame  and  spitting,"  Isa,  1.  6. 
«•  They  pierced  his  hands  and  feet,"  Psal.  xxii.  16, 
and  when  they  had  nailed  him  to  tlie  cross,  "they 
gave  him  gall  for  his  meat;  and  in  his  thirst  gave  him 
vinegar  to  drink,"  Psal.  Ixix.  21.  They  mocked  and 
upbraided,  and  even  "laughed  him  to  scorn,  they 
shot  out  their  lips,  they  shook  their  heads,  saying, 
"He  trusted  in  the  Lord,  that  he  would  deliver  him, 
let  him  deliver  him,  seeing  he  delighted  in  him," 
Psal.  xxii.  7,  8.  In  time,  they  "cut  him  off  from  the 
land  of  the  living,"  Isa.  liii.  8.  "  Thus  was  the  Mes- 
siah cut  off,  but  not  for  himself,"  Dan.  ix.  26.  "  For 
the  transgression  of  God's  people  was  he  stricken. 
He  made  his  soul  an  offering  for  sin,  and  he  poured 
out  his  soul  unto  death,  that  he  might  bear  the  sin  of 
many,  and  make  intercession  for  transgressors,"  Isa. 
liii.  8,  10,  12.  After  his  death  his  murderers  "  parted 
his  garments  among  them;  and  cast  lots  upon  his  ves- 
ture," Psal.  xxii.  IS.  And  being  dead,  "he  made 
his  grave  with  the  rich,"  Isa.  liii.  9.  That  is,  he  was 
buried  in  a  rich  man's  tomb. 

Thus  I  have  followed  our  blessed  Saviour  to  the 
grave.  But  could  the  grave  detain  him?  Could 
it  keep  him  prisoner?  No!  "I  know  that  my 
Redeemer  Iivelh;and  that  he  shall  stand  at  the  latter 
day,  upon  the  earth,"  Job  xix.  25.  His  flesh  might 
go  to  the  grave,  and  rest  in  hope;  for  God  would 
not  leave  his  soul  in  hell;  nor  suffer  his  holy  One  to 
be  so  Ions:  under  the  power  of  death,  as  to  see  cor- 
ruption, Psal.  xvi.  9,  10.  After  "his  soul  was  made 
an  offering  for  sin,  he  saw  his  seed;  and  prolonged 
his  days,"  Isa.  liii.  10.  He  ascended  to  the  right 
hand  of  God;  and  the  Lord  said  to  him,  "  Sit  thou 
at   my  right  liand  until  I  make  thine  enemies  thy 


40  FAMILIAR      LETTERS. 

footstool,"  Psal.  ex.  1.  "  He  ascended  on  high,  that  he 
might  lead  captivity  captive  ;  and  give  gifts  unto 
men,"  Psal.  Ixviii.  16. 

Having  thus  given  you  some  account  from  the 
ancient  prophecies,  of  the  life,  death,  and  resurrection 
of  our  Lord  Jesus  Christ,  I  shall  now  proceed  to 
show  you  someof  the  consequences  of  this  great  event. 

And  it  may  be  proper  in  the  first  place  to  take 
notice,  what  were  the  effects  of  the  Jews  thus  rejecting 
and  murdering  the  Prince  of  Vife-,  and  to  show  you, 
that  the  people  of  Titus,  the  Roman  "  prince  came 
upon  them,  destroyed  their  city  and  the  sanctuary, 
caused  the  sacrifice  and  the  oblation  to  cease ;  and 
the  abominations  (or  abominable  armies)  with  their 
eagles  (and  superstitious  rites)  to  overspread  and  to 
make  them  desolate,"  Dan.  ix.  27.  When  "God  had 
laid  in  Zion  for  a  foundation,  a  stone,  a  tried  stone,  a 
precious  corner  stone,  and  a  sure  foundation"  for  all 
that  would  believe  in  him,  he  then  took  notice  of 
"the  scornful  men  that  ruled  in  Jerusalem.  He 
laid  judgment  to  the  line,  and  righteousness  to  the 
plummet,  the  hail  swept  away  their  refuge  of  lies  ; 
and  the  waters  overflowed  their  hiding  place.  Their 
covenant  with  death  was  disannulled,  and  their 
agreement  with  hell  could  not  stand  ;  when  the  over- 
flowing scourge  passed  through  them;  and  they 
were  trodden  down  by  it,  from  the  time  it  went  forth 
it  took  them,  for  morning  by  morning  it  passed  over 
them;  by  day  and  by  night,  until  it  was  a  vexation 
only  to  understand  the  report.  For  the  Lord  rose 
up  as  in  mount  Perazim,  he  went  forth  as  in  the 
valley  of  Gibeon  ;  and  a  consumption  was  determined 
upon  the  whole  earth,"  or  upon  the  whole  land,  Isa. 
xxviii.  14 — 22.  "The  Lord  numbered  them  to  the 
sword;  and  they  all  bowed  down  to  the  slaughter; 
because  when  he  called  they  did  not  answer,  when 
he  spake  they  did  not  hear;  but  did  evil  before  his 
eyes,  and  chose  that  wherein  he  delighted  not;  there- 
fore the  Lord  said  unto  them.  Behold,  my  servants 
(the  Christians)  shall  eat;  but  ye  shall  be  hungry. 


FAMILIAR      LETTERS.  41 

Behold,  my  servants  shall  drink;  but  ye  shall  be 
thirsty.  Behold,  my  servants  shall  rejoice  :  but  ye 
shall  be  ashamed.  Beliold,  my  servants  shall  sing 
for  joy  of  heart :  but  ye  shall  cry  for  sorrow  of  heart, 
and  shall  howl  for  vexation  of  spirit.  And  ye  shall 
leave  your  name  for  a  curse  unto  my  chosen,  for  the 
Lord  God  shall  slay  thee,  and  call  his  servants  by 
another  name;"  Christians  and  not  Jews,  Isa.  Ixv. 
12—16. 

Another  consequence  of  the  excision  of  the  Mes- 
siah, and  his  pouring  out  his  soul  unto  death,  was 
the  calhng  the  Gentiles  into  a  church  state.  *•  Be- 
hold God's  servant  whom  he  upholds,  his  elect  in 
whom  his  soul  delighted,  he  has  put  his  spirit  upon 
him;  and  he  hath  brought  forth  judgment  unto  the 
Gentiles.  He  has  not  failed  nor  been  discour- 
aged, 'till  he  has  set  judgment  upon  the  earth;  and 
the  isles  have  waited  for  his  law,"  Isa.  xlii.  1,  4. 
"  Then  did  the  barren  sing  that  did  not  bear ;  she 
broke  forth  into  singing  and  cried  aloud,  that  had  not 
travailed  with  child ;  and  more  were  the  children 
of  the  desolate,  than  of  the  married  wife.  For  she 
brake  forth  on  the  right  hand  and  on  the  left;  and 
her  seed  inherited  the  Gentiles;  and  made  the  deso- 
late cities  to  be  inhabited,"  Isa.  liv.  1,  3.  Thus  was 
our  Lord  Jesus  Christ  ^*  given  for  a  light  to  the  Gen- 
tiles, that  he  might  be  for  salvation  unto  the  ends  of 
the  earth,"  Isa.  xlix.  6.  And  the  Gentiles  came  to 
his  light,  and  the  kings  to  the  brightness  of  his  rising, 
Isa.  Ix.  3. 

Thus  you  have  had  a  general  view  of  our  blessed 
Saviour's  life,  death,  resurrection,  ascension,  and 
kingdom,  out  of  the  Jewish  prophets.  I  have  not 
given  you  all  (nor  indeed  a  tenth  part)  of  the  predic- 
tions of  the  Messiah,  that  are  to  be  found  in  the 
Old  Testament;  and  yet  I  have  by  these  brief  hints, 
given  you  the  advantage  to  consider,  whether  these 
prophecies  did  not  in  all  circumstances  exactly  agree 
to  the  Lord  Jesus  Christ;  and  whether  they  did  or 
possibly  could  agree  to  any  other  person  in  the  world. 

4 


42  FAMILIAR       LETTERS. 

And  now,  sir,  I  leave  it  to  yourself  to  judge, 
whether  we  can  either  have  or  desire  greater  certainty 
of  any  past  event,  than  that  these  prophecies  did 
directly  refer  to  and  were  all  accomplished  in  the 
Lord  Jesus  Christ. 

Suppose  we  had  a  certain  direction,  when  to  begin 
the  forty-two  months,  or  one  thousand  two  hundred 
and  sixty  years  of  Antichrist's  reign,  as  we  have  with 
respect  to  the  beginning  of  Daniel's  weeks ;  and  that 
you  should  find  by  calculation  that  they  should  ter- 
minate in  the  year  1746;  and  being  filled  with  ex- 
pectations of  the  events  of  that  year,  should  (when 
it  comes)  actually  see  all  the  Popish  princes  of  Europe 
brought  into  subjection,  the  Protestant  princes  united 
in  confederacy,  the  city  of  Rome  sacked  and  burnt, 
and  the  Papal  hierarchy  every  where  overturned; 
the  Turkish  empire  destroyed ;  and  the  Jews  col- 
lected and  brought  into  the  Christian  church:  would 
you  not  acknowledge  these  prophecies  to  be  of  divine 
original;  and  the  Pope  and  Roman  papacy  to  be  the 
Antichrist  therein  predicted  ?  And  would  you  not  also 
live  in  certain  expectation  of  all  the  other  events,  which 
are  foretold  as  consequences  of  this  revolution  ?  You 
certainly  would.  And  yet  I  must  take  the  liberty 
to  tell  you,  that  there  is  a  much  brighter  light  shines 
upon  the  prophecies  concerning  our  blessed  Saviour, 
in  their  exact  accomplishment,  than  this  would  prove, 
should  all  these  circumstances  concur,  as  is  here 
supposed. 

That  the  Lord  may  graciously  grant  both  you  and 
me  a  sincere  faith  in  this  blessed  Saviour ;  and  pre- 
pare us  both  for  the  great  events  that  are  hastening 
upon  us,  is  the  prayer  of 

Sir,  Yours,  &c. 


FAMILIAR      LETTERS.  43 


LETTER   IV. 

THE    CERTAINTY    OF    THOSE     FACTS,    UPON     AVHICH     THE     EVI- 
DENCES   OF    CHRISTIANITY    DEPEND. 

Sir — You  mistake  in  supposing,  that  ^'  my  last 
letter  has  set  the  evidence  of  our  Saviour's  divine 
mission,  from  the  Old  Testament  prophecies,  in  the 
strongest  light."  There  might  he  much  stronger 
light  brought  from  the  prophetic  writings,  in  confir- 
mation of  this  blessed  truth;  and  yet  you  must  allow 
me  the  freedom  to  tell  you,  that  my  letter  justly 
demands  of  you  a  firmer  assent,  than  you  are  pleased 
to  express,  to  that  fundamental  article  of  our  faith 
and  hope.  It  represents  to  you  more  than  "  a  strong 
probability,  that  Jesus  Christ  is  the  Son  of  God,  and 
the  Saviour  of  the  world."  Consider,  I  beseech  you, 
whether  it  is  possible,  for  any  or  for  all  created  intel- 
ligences, to  foresee  and  foretell  such  future  events,  as 
depend  wholly  upon  the  mere  good  pleasure  of  God; 
such  events  as  are  altogether  out  of  the  way  of  God's 
ordinary  dispensations  of  providence;  and  such  events 
as  had  not  the  least  probability  from  the  known  laws 
of  nature,  to  have  ever  come  to  pass;  and  then  to 
overrule  the  various  revolutions  of  nature  and  pro- 
vidence in  such  a  way,  as  is  utterly  inconsistent  with, 
and  in  many  instances  altogether  contrary  to,  the 
known  stated  methods  of  God's  governing  the  world, 
in  order  that  those  predictions  (even  in  every  parti- 
cular circumstance)  should  be  exactly  accomplished. 
I  entreat  you,  Sir,  to  consider  the  aftair  in  this  view, 
(for  in  this  view  it  ought  to  be  considered,)  and  then 
tell  me,  whether  the  evidences  do  not  amount  to  more 
than  a  strong  probability.  And  consider  what  evi- 
dence of  this  kind  you  yourself  can  possibly  imagine, 
that  would  bring  your  mind  into  a  full  acquiescence 
in  this  truth,  as  certain  and  undoubted. 

If  there  can  be  any  reasonable  doubt  remaining, 
it  must  be  for  one  of  these  following  causes.     Either, 


44  FAMILIAR      LETTERS. 

1.  It  must  be  supposed,  that  the  Jewish  prophets 
had  no  such  events  in  their  eye;  that  the  quoted  pre- 
dictions had  a  reference  to  something  else;  or  per- 
haps no  reference  to  any  thing  at  all:  but  were  the 
casual  saUies  of  the  several  authors'  fruitful  fancies  or 
imaginations. 

Bat  then,  if  this  be  supposed,  how  comes  it  to  pass 
that  they  are  so  exactly  verified?  Certain  it  is,  that 
the  Jews  supposed  all  these  predictions  to  be  divine 
inspirations,  kept  up  stated  memorials  of  them,  and 
longed  for  their  accomplishment.  And  it  is  equally 
certain,  that  at  the  very  time  when  they  ought  to  be 
expected,  they  were  all  fulfilled  in  every  circum- 
stance. This  is  an  affair  that  demands  your  attention. 
Here  are  predictions  of  most  wonderful  and  amazing 
events,  such  as  no  appearances  that  ever  had  been  in 
the  world  could  any  way  lead  the  minds  of  the  pro- 
phets to  think  of  or  imagine.  These  events  were  fore- 
told as  to  time,  place,  and  many  other  particular  cir- 
cumstances, that  you  see  a  history  of  our  Saviour's 
birth,  life,  death,  resurrection,  ascension,  and  future 
kingdom,  could  be  made  up  out  of  these  prophecies: 
and,  to  crown  the  whole,  they  have  all  been  exactly 
fulfilled.  Now,  then,  I  have  a  right  to  demand.  Were 
these  from  heaven  or  of  men  ?  Can  the  most  licen- 
tious imagination  apprehend  these  very  numerous  and 
various  predictions  to  be  the  effects  of  capricious  fan- 
cies; and  their  fulfilment  a  matter  of  mere  chance  or 
casualty?  Then  may  the  Epicurean  philosophy  take 
place  again,  and  the  world  in  its  glory,  order  and 
symmetry,  be  reasonably  believed  to  be  the  effect  of 
a  fortuitous  concourse  and  jumble  of  atoms.  I  hope, 
this  doubt  is  cleared  out  of  your  way,  and  I  know  of 
but  one  more  that  can  remain;  which  is, 

2.  That  there  never  were  any  such  predictions  of 
these  things  in  the  Jewish  prophets;  but  that  all  of 
them  were  written  since  the  events. 

But,  then,  you  must  suppose  that  this  was  done  by 
the  Christians,  without  the  privity  of  the  Jews  and 
others,  who  had  these  books  in  their  hands;  or  that  it 
was  done  by  a  joint  confederacy  of  Christians  and 


FAMILIAR      LETTERS,  45 

Jews.  If  the  former,  you  must  imagine  that  the 
whole  nation  of  tlie  Jews,  and  all  the  other  nations 
who  had  the  Greek  translation  of  the  Jewish  Bihle  in 
their  hands,  must  be  persuaded  to  believe,  that  they 
always  had  and  always  read  those  things  in  their 
Bible,  which  were  never  there;  or  else  all  of  them  to 
a  man  must  be  prevailed  upon,  out  of  complaisance 
to  their  greatest  adversaries,  to  interpolate  their  Bi- 
bles, by  niserting  these  predictions,  and  not  leave  to 
posterity  a  single  copy  unadulterated,  to  discover  and 
correct  the  fraud.  But  if  you  choose  the  latter  of  those 
suppositions,  that  these  prophecies  were  added  to 
the  Jewish  Bibles  by  a  joint  confederacy  of  Christians 
and  Jews,  you  must  imagine,  that  the  whole  Jewish 
nation,  in  all  their  most  distant  dispersions,  united  in 
a  confederacy  to  furnish  the  world  with  armour 
against  their  own  infidelity,  and  to  represent  them- 
selves as  the  most  unreasonable  and  wicked  of  all 
mankind.  These  absurdities  are,  I  am  sure,  too  gross 
for  you  to  entertain;  and  yet  I  may  venture  to  chal- 
lenge you  to  think  of  any  other  way,  in  which  it  is 
possible  this  could  be  done. 

But  you  tell  me,  "It  appears  the  greatest  difficulty 
to  you,  to  come  at  any  certainty  of  the  truth  of  those 
facts,  upon  which  the  evidence  of  Christianity  de- 
pends." And  I  readily  acknowledge,  that  if  these 
facts  are  not  true,  all  our  reasonings  from  prophecy, 
and  miracles  too,  will  come  to  nothing.  It  is  there- 
fore proper  to  consider  this  case  more  particularly. 
And  in  order  that  this  may  be  brought  into  the  closest 
view,  and  the  conclusion  necessarily  force  itself  upon 
our  minds,  let  us  consider  what  consequences  must 
follow  upon  the  supposition,  that  these  facts  are  not 
true.  You  can  have  no  rational  doubt  of  these  things, 
but  upon  one  of  these  suppositions;  either, 

1.  That  the  Apostles,  and  other  reporters  of  these 
facts,  did  themselves  certainly  know  that  their  narra- 
tives of  these  miracles  were  all  of  them  mere  fictions 
and  falsehoods,  and  that  they  never  did  in  fact  see 
any  such  miraculous  works  performed  by  Jesus 
Christ;  that  they  never  did  see  and  converse  with 


46  FA3IILIAR     LETTERS. 

him  after  bis  resurrection;  ami  that  they  never  had 
those  miracaloiis  gifts  and  powers  themselves;  nor 
ever  instriimentally  conveyed  them  to  others. — Or, 

2.  That  the  reporters  of  these  facts,  and  many 
thousands  of  others,  had  their  senses  and  ''  imagina- 
tions imposed  upon,"  and  were  made  to  beheve  that 
they  did  see,  hear,  and  feel,  such  miraculous  opera- 
tions as  were  never  performed. — Or  else, 

3.  That  this  whole  history  was  an  after-game,  and 
a  mere  piece  of  forgery  obtruded  upon  the  world,  af- 
ter the  facts  were  pretended  to  be  done. 

These  are  all  the  suppositions  that  can  possibly  be 
made  in  this  case.  And  I  have  already  in  my  second 
letter  offered  you  some  proof,  that  they  are  all  of 
them  unreasonable  and  absurd.  However,  for  your 
satisfaction,  I  will  endeavour  to  show  you  under  each 
of  these  suppositions,  some  of  those  absurdities  that 
will  necessarily  follow  from  them. 

In  the  first  place,  if  it  be  supposed  that  the  report- 
ers of  these  facts  did  themselves  certainly  know  that 
they  were  false,  then  it  will  follow,  that  thousands  of 
others,  before  whom  these  miracles  were  said  to  be 
done,  did  also  certainly  know  that  they  were  mere 
fictions  and  fables.  For  they  were  as  capable  of  cer- 
tainty, whether  they  had  seen  those  multitudes  of 
plain,  open,  visible  facts,  which  are  reported,  as  the 
apostles  were  themselves.  Upon  this  supposition,  all 
Judea  and  Jerusalem  must  certainly  know,  that  they 
never  saw  any  such  descent  of  the  Holy  Ghost  in 
cloven  tongues  upon  the  apostles  and  company ;  and 
that  they  know  nothing  of  those  gifts  of  languages, 
Avhich  were  pretended.  The  several  churches  through- 
out the  world,  among  whom  the  apostles  went,  did 
certainly  know  that  they  saw  no  miracles  wrought 
by  them  in  confirmation  of  their  mission;  that  they 
never  had  nor  knew  any  thing  about  those  miracu- 
lous gifts,  which  were  said  to  be  so  common  among 
them.  And  yet  that  all  these  conspired  in  the  deceit 
(Jews,  as  well  as  Gentiles)  to  the  utter  subversion  of 
the  religion  in  which  they  had  been  educated;  and 
multitudes  of  them  at  the  expense  of  their  honours, 


FAMILIAR      LETTERS.  47 

estates,  and  lives,  not  one  person  among  them  all  ap- 
pearing to  detect  the  villany.  The  Jews  tamely  sub- 
mitting to  the  loss  of  their  religion,  and  to  the  impu- 
tation of  the  blackest  crime  that  ever  was  committed; 
and  the  Christian  churches  as  tamely  submitting  to 
all  that  is  shocking  and  terrible  to  nature,  rather  tlian 
contradict  and  disprove  what  they  knew  to  be  false. 
Nay,  what  is  more  surprising  still,  all  of  these,  even 
the  greatest  enemies  of  Christianity  among  them, 
have  not  only  allowed,  but  actually  asserted  the  truth 
of  these  facts;  which,  upon  this  supposition,  they  might 
have  so  easily  disproved,  to  the  utter  ruin  of  the  Chris- 
tian cause.  And  to  crown  all,  there  can  be  no  motive 
in  the  world  imagined,  to  put  any  of  them  upon  ac- 
knowledging such  notorious  and  abominable  false- 
hoods. As  I  know,  on  the  one  hand,  that  you  cannot 
swallow  such  gross  absurdities  as  these;  so  I  also 
know,  on  the  other  hand,  that  you  have  no  way  to 
avoid  them,  upon  the  supposition  before  us. 

It  may  be  farther  observed,  that  if  the  reporters  of 
these  miracles  did  themselves  know,  that  their  nar- 
ratives were  fictitious  and  false,  it  will  also  follow, 
that  the  most  vile  and  wicked  men  that  ever  were  in 
the  world,  and  the  most  abandoned  to  all  sense  of 
virtue  and  piety,  did  draw  up  the  best  system  of 
practical  religion,  the  most  worthy  of  God  and  man, 
that  ever  was  known;  that  they,  contrary  to  their 
inward  principles,  set  the  best  examples,  and  walked 
according  to  the  rules  of  this  religion  themselves-, 
yea,  without  any  known  motive,  spent  their  whole 
lives  in  a  continued  course  of  the  greatest  toil,  fatigue, 
and  misery,  that  ever  men  did,  to  promote  this  re- 
ligion, to  impress  it  upon  the  minds  of  others,  and  to 
teach  them,  according  to  it,  to  live  in  the  love  and 
fear  of  God.  It  will  also  follow,  that  these  enemies 
of  God  and  godliness  (who  were  so  profane,  as 
against  their  own  light  to  propagate  this  imposture, 
in  the  name  of  God  Almighty)  did  not  only  give  up 
the  hopes  of  future  happiness,  but  all  the  comforts 
of  this  life  also,  in  vindication  of  this  known  false- 
hood; that   to   this  end  they  ventured  upon  every 


48  FAMILIAR      LETTERS. 

thing  that  is  most  terrible  and  affrighting  to  human 
nature,  and  even  upon  the  most  cruel  and  barbarous 
death,  without  the  least  possible  hopes  of  advantage, 
either  in  this  world  or  that  which  is  to  come.  For 
they  did  know,  and  could  not  but  know,  that  they 
were  going  themselves,  and  leading  their  followers, 
upon  the  pikes  of  their  numerous  and  potent  adver- 
saries, without  any  prospect  beyond  the  grave  (upon 
the  supposition  before  us)  but  of  eternal  damnation. 
And  what  still  increases  the  absurdity  of  this  sup- 
position, is,  not  one  of  these  ever  retracted  this  known 
falsehood,  even  in  the  article  of  death  :  but  boldly 
encountered  the  most  shameful  and  painful  death 
their  adversaries  could  inflict,  rather  than  confess 
the  truth.  What,  sir,  can  yon  possibly  imagine  of 
such  conduct  as  this?  That  these  men  were  not 
mad  and  distracted,  appears  evidently  by  their  works; 
which,  though  plain  and  familiar,  were  the  most 
consistent,  divine,  and  rational,  that  ever  appeared  in 
the  world.  Here  must  therefore  be  a  continued 
scene  of  miracles,  one  way  or  other.  It  must  at 
least  be  allowed  miraculous,  for  so  many  men  know- 
ingly and  continually  to  act  in  direct  opposition  to 
all  their  interests,  comforts,  and  hopes ;  and  run 
counter  to  all  the  principles  of  humanity,  to  all  the 
springs  of  action,  that  were  ever  known  among 
men. 

Let  us  now  try  the  second  supposition  ;  and  inquire 
whether  it  is  possible  that  the  reporters  of  these  facts, 
and  all  other  spectators  of  them,  had  their  senses  im- 
posed upon,  by  any  ledgerdemain  trick,  juggle,  or 
deceit?  Whether,  for  instance,  the  senses  of  the 
apostles  were  imposed  upon  for  some  years  together, 
while  there  were  daily  miracles  wrought  by  their 
master,  before  their  eyes  ?  Whether  the  senses  of 
whole  multitudes  were  imposed  upon,  that  they  really 
thought  they  saw  the  sick  healed,  the  dead  raised, 
&c.,  and  these  things  repeated  again  and  again  for  a 
long  tract  of  time,  when  there  was  indeed  nothing  at 
all  in  it  ?  Whether  the  witnesses  of  our  Lord's  resur- 
rection  were   imposed   upon,  when  they  supposed 


FAMILIAR      LETTERS 


49 


they  saw  him  after  his  death,  ate  and  drank  and  con- 
versed famiHarly  with  him  for  forty  days  together, 
and  beheld  him  taken  up  to  Heaven  before  their  eyes? 
And  whether  all  the  first  churches  were  imposed 
upon  when  they  imagined  that  they  saw  miracles 
repeatedly  wrought  among  them;  and  had  them- 
selves miraculous  gifts  and  powers?  If  these  ex- 
travagant suppositions  are  allowed,  of  what  service 
can  our  senses  be  to  us  ;  and  how  can  we  any  way 
be  certain  of  any  thing  whatsoever  ?  We  may  as 
reasonably  imagine,  that  our  whole  life  has  been  one 
continued  dream;  and  that  in  reality  we  never  saw, 
heard,  felt,  thought,  spake,  or  acted  any  thing  at  all. 
Here  likewise  you  must  necessarily  allow  a  continued 
course  of  miracles,  one  way  or  other.  At  least  it 
must  be  allowed  miraculous,  that  so  great  a  part  of 
the  world  should  all  lose  their  senses  together;  and 
yet  all  of  them  imagine  that  they  had  all  this  time 
their  senses  in  their  full  exercise. 

Let  us  next  consider,  whether  the  last  of  the  sup- 
positions, that  the  whole  history  of  the  miracles 
wrought  by  our  Lord  Jesus  Christ  and  his  apostles, 
was  an  after-game,  a  mere  piece  of  forgery,  obtruded 
upon  the  world  in  some  distant  time  after  the  facts 
were  pretended  to  be  done,  will  appear  more  reason- 
able than  the  others  already  considered. 

I  have  spoken  something  to  this  in  my  second 
letter,  to  which  I  refer  you:  and  shall  now  only  add 
some  hints  further  to  illustrate  the  case  before  us.  If 
this  last  case  be  supposed,  the  forgery  must  be  palmed 
upon  the  world,  either  before  or  after  Christianity  had 
generally  obtained.  If  this  false  history  was  thrust 
upon  the  world  in  some  distant  age  after  the  facts 
were  pretended  to  be  done,  before  Christianity  had 
generally  obtained,  it  will  then  follow,  that  all  the 
historians  of  those  times  (Christian,  Jewish,  and  Pa- 
gan) have  united  in  confederacy,  to  give  us  a  false 
account  of  Christianity's  immediately  succeeding  the 
crucifixion  of  Christ,  not  only  in  Judea,  but  in  all 
parts  of  the  Roman  empire.  That  they  do  all  agree 
in  this  report,  is  what  you  must  acknowledge:  but 


50 


FAMILIAR      LETTERS 


how  tliey  came  to  unite  in  relating  such  matters  of 
fact,  which  they  all  (upon  this  supposition)  must  know 
to  be  false,  is  what  no  man  can  possibly  imagine.  If 
this  was  done  after  Christianity  had  obtained,  it  will 
follow,  that  a  great  part  of  the  world  renounced  the 
religion  in  which  they  had  been  educated,  for  the 
despised  doctrine  of  the  cross,  and  for  a  life  of  con- 
tinued contempt,  misery,  and  peril,  without  knowing 
the  reason  why;  and  altogether  ignorant  of  the  foun- 
dation upon  which  their  new  religion  was  built.  For, 
if  they  professed  Christianity,  before  they  knew  the 
history  of  Christ's  life,  miracles,  death,  resurrection, 
ascension,  and  before  they  had  heard  of  the  apostles' 
progress  and  miraculous  works,  with  the  miraculous 
gifts  of  the  Holy  Ghost,  which  accompanied  their 
ministry;  they  then  all  agreed  to  sacrifice  their  most 
valuable  temporal  interests,  and  multitudes  of  them 
endured  the  most  terrible  deaths,  in  a  cause  which 
they  knew  nothing  about,  and  none  of  them  knew 
any  manner  of  reason  why  they  should  do  so.  That 
is,  in  plain  English,  a  great  part  of  the  world  ran  mad 
at  once,  most  unaccountably;  and  from  these  mad 
men,  Christianity  is  descended  down  to  the  present 
time. 

It  may  be  further  observed,  that  upon  the  supposi- 
tion before  us,  it  will  also  follow,  that  in  whatever 
distant  age  from  these  pretended  facts,  this  history 
was  palmed  upon  the  world,  all  men  at  once  must  be 
persuaded  to  believe  for  truth,  what  they  knew  to  be 
false.  These  histories  declare,  that  they  were  written 
by  the  apostles  and  immediate  disciples  of  our  Lord, 
that  the  authors  of  these  histories  did  propagate  the 
gospel  through  the  world,  did  send  these  writings  to 
the  churches  to  be  kept  in  their  hands,  as  the  rule  of 
their  lives,  and  the  directory  of  their  conduct;  and 
that  in  fact,  multitudes  of  the  several  nations  were 
proselyted  unto,  and  baptized  into  the  faith  of  Chris- 
tianity. Now  was  it  possible,  at  any  time  whatso- 
ever, after  those  pretended  facts,  that  these  nations 
could  be  ignorant,  whether  these  books  and  this  reli- 
gion were  handed  down  to  them  by  their  progenitors? 


FAMILIAR      LETTERS. 


51 


Could  not  every  one  of  the  nations,  who  are  in  these 
books  said  to  be  converted  to  Christianity,  at  once 
conchide  that  they  had  never  heard  any  thing  of  this 
nature  before  ;  and  therefore,  that  these  histories  were 
aU  false  and  spurious;  and  consequently  not  worthy 
of  the  least  notice?  Is  it  possible,  that  the  world 
should  agree  to  venture  both  time  and  eternity  upon 
such  a  known  falsehood?  Could  all  the  world  at  once 
be  gulled  by  such  glaring  and  open  forgery  and  de- 
ceit? In  a  word,  these  books  were  many  of  them 
directed  to  large  societies  of  men,  in  different  parts 
of  the  world,  were  early  translated  into  divers  lan- 
guages, in  which  they  are  still  extant,  have  been  pub- 
licly kept  and  publicly  read  in  the  churches,  have 
been  appealed  to  by  all  parties  and  sects;  and  never 
called  in  question  as  a  forgery,  either  by  the  friends 
or  enemies  of  the  Christian  cause.  All  these  things 
put  together,  we  have  as  much  certainty,  that  these 
histories  are  not,  cannot  be  forgery  or  imposture,  as 
we  can  have  of  any  thing  whatsoever,  not  immedi- 
ately open  to  our  senses. 

Now,  sir,  let  us  sum  up  this  evidence;  and  see 
what  the  conclusion  must  be. 

All  mankind  must  own,  that  if  the  history  of  these 
facts  be  true;  if  the  Lord  Jesus  Christ  did  perform  so 
many  astonishing  miracles  for  so  long  a  time  to- 
gether, in  justification  of  his  divine  mission;  if  he  did 
himself  rise  from  the  dead,  commission  his  apostles 
to  their  work,  endow  them  with  the  miraculous  gifts 
of  the  Holy  Ghost,  and  empower  them,  by  the  impo- 
sition of  their  hands,  to  communicate  the  same  mi- 
raculous gifts  to  others,  here  was  certainly  the  great- 
est interposition  of  heaven  in  favour  of  the  Christian 
institution,  that  can  possibly  be  imagined  or  con- 
ceived. The  power  and  veracity  of  God  himself 
were  at  stake  in  this  cause:  for  they  were  both  ap- 
pealed to  in  confirmation  of  the  truth:  and  both  in 
the  most  amazing  manner  displayed,  in  answer  to 
that  appeal.  All  doubting  in  this  case  is  therefore  a 
calling  in  question  the  truth  and  faithfulness  of  God 
himself,  as  well  as  his  power. 


52  FAMILIAR       LETTERS. 

If  this  history  be  not  true,  then  all  the  known  laws 
of  nature  were  changed:  all  the  motives  and  incen- 
tives to  human  actions,  that  ever  had  obtained  in  the 
world,  have  been  entirely  inverted:  The  wickedest 
men  in  the  world  have  taken  the  greatest  pains,  and 
endured  the  greatest  hardship  and  misery,  to  invent, 
practise,  and  propagate  the  most  holy  religion  that 
ever  was:  and  not  only  the  apostles  and  first  preach- 
ers of  the  gospel,  but  whole  nations  of  men,  and  all 
sorts  of  men,  Christian,  Jew,  and  Pagan,  were  (no 
body  can  imagine  how  or  why)  confederated  to  pro- 
pagate a  known  cheat  against  their  own  honour,  inte- 
rest, and  safety:  and  multitudes  of  men,  without  any 
prospect  of  advantage  here  or  hereafter,  were  brought 
most  constantly  and  tenaciously  to  profess  what  they 
knew  to  be  false,  to  exchange  all  the  comforts  and 
pleasures  of  life  for  shame  and  contempt,  for  banish- 
ments, scourgings,  imprisonments,  and  death;  in  a 
word,  voluntarily  to  expose  themselves  to  be  hated 
both  of  God  and  man,  and  that  without  any  known 
motive  whatsoever.  This  must  be  allowed,  or  else 
you  must  allow,  that  no  man  ever  was  or  ever  can 
be  certain  of  any  thing;  as  is  more  particularly  con- 
sidered above. 

There  now  remains  one  of  these  three  things  a  ne- 
cessary conclusion  from  what  has  been  said,  either, 
(1.)  That  these  consequences  may  be  justified;  or,  (2.) 
That  they  are  not  regularly  deduced  from  the  pre- 
mises; or,  (3.)  That  the  Christian  religion  is  true,  and 
of  divine  authority.  I  am  persuaded  you  will  not  as- 
sume either  of  the  two  former  of  these  conclusions: 
the  latter  therefore  forces  itself  upon  you. 

That  the  Lord  may  direct  you  in  the  way  of  truth 
and  path  of  life,  is  the  prayer  of 

Sir,  Yours,  &c. 


FAMILIAR      LETTERS,  53 


LETTER  V. 


SOME  OF  THE  INTERNAL  EVIDENCES    OF    CHRISTIANITY  CON- 
SIDERED. 

Sir — According  to  the  direction  given  in  your  last, 
I  shall  use  the  greatest  freedom  in  my  answer,  and 
laying  aside  all  reserve,  shall  presume  on  your  can- 
dour. 

You  '^cannot  see,''  you  tell  me,  "  how  those  argu- 
ments of  mine  for  the  truth  of  Christianity,  can  ad- 
mit of  a  rational  and  consistent  answer."  How  then 
can  you  be,  but  "  almost  persuaded  to  be  a  Chris- 
tian?" How  can  you  want  "  some  general  and  easy 
directions,  how  to  get  rid  of  those  doubts,  which  still 
hang  upon  your  mind,  from  the  various  dirTiculties 
which  are  continually  casting  themselves  in  your 
way?"  Do  you  deal  thus  with  yourself  in  other  cases, 
of  infinitely  less  importance?  Do  you  harass  your 
mind  with  doubts  about  other  things  which  are  clear- 
ly evident  to  you,  only  because  you  meet  with  some 
difficulties  which  you  cannot  readily  solve?  This 
were  the  way  to  downright  scepticism,  in  everything 
which  falls  under  your  consideration,  whether  natu- 
ral or  moral.  And  at  this  rate  you  may  call  into 
question  your  own  being,  and  all  your  rational  pow- 
ers, as  well  as  every  thing  you  see,  hear,  or  feel. 
For  I  dare  say,  there  are  difficulties  enough  in  any 
or  all  of  these  to  puzzle  the  most  sagacious  philoso- 
pher that  ever  breathed,  and  to  nonplus  the  inquiries 
of  all  the  men  in  the  world. 

Tfie  question  before  you  is,  whether  the  facts  upon 
which  the  evidence  of  Christianity  depends,  are  clear- 
ly proved,  and  necessarily  true?  If  so,  there  certainly 
must  be  some  way  to  solve  all  those  difficulties,  whe- 
ther you  have  found  out  the  method  to  do  it  or  not. 
You  should  likewise  consider,  that  it  is  of  no  import- 
ance to  the  safety  of  your  soul,  whether  you  are, 


54  FAMILIAR      LETTERS. 

or  are  not, capable  to  obviate  all  the  objections  which 
fall  in  your  way;  but  it  is  of  eternal  importance,  that 
you  build  on  a  sure  foundation,  and  that  you  believe 
in  the  only  begotten  Son  of  God.  This  then  should 
be  your  method  in  the  case  before  you.  First,  see 
to  your  foundation;  examine  thoroughly,  seriously, 
and  impartially,  whether  the  evidence  for  the  truth 
of  Christianity  be  such  that  you  have  reason  to  be- 
lieve it,  and  that  it  would  be  reasonable  not  to  be- 
lieve it  true.  And  then  whatever  difficulties  may 
occur,  do  not  dig  up  your  foundation,  and  undermine 
your  faith  and  hope.  Do  not  give  your  adversary 
the  advantage  to  keep  you  in  a  continued  suspense, 
lest  you  live  and  die  an  unbeliever;  and  so  have  your 
objections  removed  when  it  is  too  late,  when  your 
conviction  will  but  prove  your  confusion.  I  do  not 
speak  this  to  deter  you  from  examining  the  most  sub- 
tle objections  which  the  greatest  enemies  of  Chris- 
tianity are  able  to  throw  in  your  way.  The  cause 
will  bear  the  strictest  scrutiny,  the  severest  trial.  And 
you  can  hardly  imagine  any  difficulty,  but  what  has 
been  clearly  and  judiciously  resolved  by  one  or  other 
of  the  late  defenders  of  this  glorious  cause.  But  are 
you  convinced  that  the  arguments  to  prove  the  truth 
of  Christianity,  admit  of  no  rational  answer?  Take 
then  the  apostle's  advice,  in  all  the  further  inquiries 
you  shall  make,  to  hold  fast  the  beginning  of  your 
confidence  steadfast  unto  the  end. 

This,  then,  is  part  of  that  general  advice  I  would 
give  you,  that  you  may  get  rid  of  those  doubts  which 
still  hang  upon  your  mind.  Follow  it,  and  it  will  at 
least  lessen  your  difficulties,  and  may  make  your  way 
plain  before  you.  But  this  is  not  the  principal  direc- 
tion necessary  to  be  taken  in  this  case.  It  is  of  spe- 
cial consequence  to  see  to  it,  that  you  experience  the 
power  of  Christianity  in  your  own  heart.  Reject  this 
advice,  and  it  is  impossible  that  you  should  be  rooted 
and  built  up  in  Christ,  and  established  in  the  faith. 
But  comply  with  it,  and  it  is  impossible  that  hell  and 
earth  can  finally  subvert  your  faith,  and  separate  be- 
tween Christ  and  your  soul.     By  this  means,  this 


FAMILIAR     LETTERS 


55 


great  affair  will  be  no  longer  with  you  a  matter  of 
mere  speculation  or  empty  opinion,  but  convincing 
experience;  and  nothing  but  your  imperfections  and 
temptations  can  ever  make  you  hesitate  about  the 
truth  of  those  things  which  you  sensibly  and  continu- 
ally feel  the  influence  of  upon  all  the  powers  and  fa- 
culties of  your  mind.  By  this  you  will  have  the  wit- 
ness in  yourself,  a  transcript  of  the  gospel  upon  your 
heart,  such  a  transcript  as  will  answer  to  the  original, 
like  as  the  impress  upon  the  wax  to  the  signet;  or  as 
a  well  drawn  picture  to  the  lineaments  of  the  face 
from  whence  it  was  taken.  By  this  have  multitudes 
of  souls  been  established  in  the  faith  who  have  never 
been  able  critically  to  examine  the  external  evidence 
upon  which  Christianity  is  founded.  They  have  not 
been  able  to  dispute  for  Christ,  but  they  have  dared 
to  die  for  him.  They  have  found  the  image  of  God 
imprinted  on  their  souls  by  the  gospel  of  God  our  Sa- 
viour: and  therefore  could  not  doubt  the  power  of 
that  cause  which  had  produced  so  glorious  an  effect 
upon  them.  Make  the  experiment,  Sir,  and  you  will 
be  forced  to  acknowledge  the  Lord  Jesus  Christ  to  be 
indeed  your  Saviour,  when  you  feel  that  he  hath  ac- 
tually saved  you. 

Let  me  therefore  set  before  you  some  of  the  marks 
given  of  a  real  Christian,  in  the  New  Testament; 
that  when  you  come  to  discover  the  lineaments  of 
this  divine  image  upon  your  soul,  you  may  know  the 
cause  from  the  effect.  In  doing  this,  I  should  not 
descend  into  all  the  minute  particulars  of  the  Chris- 
tian's character:  but  only  set  before  you  a  few  of  the 
most  plain  and  intelligible  marks,  by  which  a  Chris- 
tian indeed  may  be  distinguished  from  all  others; 
and  by  which  he  may  most  clearly  discern  that  Christ 
is  a  Saviour  indeed. 

And  first  the  most  general  mark,  by  which  this 
may  be  known,  is,  that  if  any  man  be  in  Christ,  he  is 
a  new  creature;  old  things  are  passed  away,  behold 
all  things  are  become  new.  (2  Cor.  v.  17.)  That  he 
is  renewed  in  the  spirit  of  his  mind;  and  that  he  puts 
on  the  new  man,  which  after  God  is  created  in  right- 


56 


FAMILIAR    LETTERS. 


eousness  and  true  holiness.  (Eph.  ivr.  23,  24.)     Here 
you  may  see,  is  represented  a  very  remarkable  and 
distinguishing  change  of  state;  a  change  which  may 
be  known  by  those  who  have  had  the  blessed  expe- 
rience; and  a  change,  that  has  been  felt  by  all  those, 
and   none  but  those,   who  are  Christians  indeed. — 
Could  you  then  find  this  blessed  effect  of  your  com- 
mitting your  soul  and  your  eternal  interests  into  the 
hands  of  our  Lord  Jesus  Christ,  that  all  the  powers, 
passions,  and  appetites  of  your  soul  are  renewed,  you 
could  not  doubt  the  author  of  the  wonderful  change. 
You  must  own  it  to  be  from  him,  that  you  are  brought 
to  hate  what  you  before  loved,  and  to  love  what  you 
before  hated.     Can  you  help  but  acknowledge  this, 
when  you  find,  that  the  thoughts  and  dispositions  of 
your  mind  are  new;  and  the  chief  subjects  of  your 
care  and  meditation  are  the  things  unseen  and  eternal  : 
That  the  desires  and  affections  of  your  soul  are  new, 
and  placed  upon  the  things  that  are  above,  where 
Christ  Jesus  sits  at  the  right  hand  of  God:  that  your 
views  and  apprehensions  of  yourself  are  new;  and 
your  haughty  and  selfish  imaginations  are  changed 
to  a  humble  and  contrite  spirit,  that  trembles  at  God's 
word:  that  your  confidence  and  dependence  are  new; 
and  instead  of  depending  upon  your  good  attainments, 
purposes,  promises,  reformations,  or  duties,  you  are 
endeavourmg  to  be  found  in  Christ  Jesus,  not  having 
on  your  own  righteousness  which  is  of  the  law,  but 
that  which  is  through  the  faith  of  Christ,  the  right- 
eousness which  is  of  God  by  faith.     That  your  joys 
and  satisfactions  are  new;  and  instead  of  rejoicing  in 
your  temporal  and  sensual  acquisitions,  you  rejoice 
in  Christ  Jesus  and  have  no  confidence  in  the  flesh. 
That  the  objects  of  your  love  and  complacency  are 
new;  and  instead  of  loving  the  world  and  your  idols, 
you  esteem  God's  favour  to  be  life,  and  his  loving 
kindness  to  be  better  than  life;  and  instead  of  loving 
the  company  of  worldly  and  sensual  persons,  you 
have  your  only  delight  and  complacency  in  men  of 
serious  vital  piety;  and  have  this  evidence  that  you 
are  passed  from  death  to  life,  that  you  love  the  bre- 


FAMILIAR      LETTEES 


57 


thren.  That  your  appetites  and  passions  are  new;  and 
instead  of  those  boundless  desires  you  were  before 
actuated  by,  you  are  brought  into  a  humble  subjec- 
tion to  the  will  of  God  ;  and  instead  of  those  turbulent 
passions  which  before  had  the  ascendant,  you  expe- 
rience the  blessed  fruits  of  the  Spirit,  which  are  love, 
joy,  peace,  long-suffering,  gentleness,  goodness,  faith, 
meekness,  temperance.  And  to  sum  up  all,  that  your 
conversation  is  new;  and  that  you  live  a  life  of  holi- 
ness towards  men  endeavouring  to  fill  up  every  sta- 
tion, relation,  and  capacity  of  life  with  duty;  and 
striving  to  have  your  whole  conversation  as  becomes 
the  gospel  of  Christ. 

This,  Sir,  is  a  brief  summary  of  the  true  Christian 
character.  This  is  the  salvation  (in  its  moral  view) 
which  our  Lord  Jesus  Christ  bestows  in  this  world, 
upon  all  his  sincere  followers.  No  man  ever  failed 
of  obtaining  this,  who  by  faith  unfeigned  brought  his 
soul  to  Christ,  and  depended  upon  him,  for  his  sanc- 
tifying renewing  influences. 

Now,  secondly,  another  thing  which  all  true  Chris- 
tians experience,  and  none  but  they,  is  the  spiritual 
warfare.  They  have  a  warfare  with  their  remaining 
corruptions.  The  flesh  lusteth  against  the  Spirit,  and 
the  Spirit  against  the  flesh.  Gal.  v.  7.  And  they  see 
another  law  in  their  members,  warring  against  the 
law  of  their  minds,  in  order  to  bring  them  into  cap- 
tivity to  the  law  of  sin  and  death,  Rom.  vii.  23.  They 
have  still  so  many  imperfections  remaining  in  their 
hearts,  in  their  duties,  and  in  their  conversations,  as 
make  them  groan,  being  burthened;  and  cry  out,  0 
wretched  man  that  I  am,  who  shall  deliver  me  from 
the  body  of  this  dealh!  When,  therefore,  you  are 
heartily  engaged  in  this  war,  and  feel  in  yourself  that 
yon  are  continually  led  on  to  victory,  can  you  doubt, 
who  it  is  that  approves  himself  the  captain  of  your 
salvation?  Can  you  doubt  this  when  you  sensibly 
feel  in  yourself  a  hatred  to  all  sin,  without  any  re- 
serve, even  to  those  sins  which  by  constitution,  or 
custom,  are  so  nearly  and  intimately  united  to  your 
aff"ections,  as  to  become  your  members,  even  a  right 

5 


58  FAMILIAR      LETTERS.  « 

hand,  a  right  foot,  or  a  right  eye  ?  Can  you  doubt  this, 
when  you  feel  that  you  ev^en  hate  vain  thoughts ;  and 
that  the  irregularities  of  your  heart  and  affections,  as 
well  as  of  your  outward  conduct,  are  matter  of  your 
continual  grief  and  burthen:  what  you  continually 
watch  and  pray  and  strive  against?  Can  you  doubt 
this,  when  it  is  your  constant  experience,  that  there 
is  nothing  more  grievous  to  you,  nothing  more  con- 
trary to  the  governing  desires  of  your  soul,  than  the 
prevalence  of  these  corruptions,  and  the  deadness, 
formality,  and  distractions,  which  accompany  your 
holy  duties;  and  when  you  experience  that  it  is  your 
most  ardent  and  impatient  pursuit,  to  gain  further 
victory  over  the  imperfections  of  your  heart  and  life; 
and  to  obtain  more  uninterrupted  communion  with 
God,  in  your  religious  approaches  to  him?  Or,  to  sum 
up  all  in  a  word,  can  this  be  doubted,  when  (under 
the  sharpest  conflict,  you  can  meet  with  from  this 
quarter)  you  are  able  sincerely  to  say,  that  though 
when  you  would  do  good,  evil  is  present  with  you; 
yet  you  delight  in  the  law  of  the  Lord,  after  the  in- 
ward man? 

You  must,  beside  this  intestine  war,  have  the  trial 
of  another  campaign.  You  will  find  enemies  from 
without,  as  well  as  within,  to  maintain  a  continual 
conflict  with.  For  we  wrestle  not  against  flesh  and 
blood  only,  but  against  principalities,  against  powers, 
against  the  rulers  of  the  darkness  of  this  world; 
and  against  spiritual  wickedness  in  high  places,  Eph. 
vi.  12.  This  is  what  you  have  probably  had  no  ex- 
perience of  A  prisoner  in  the  hands  of  his  enemies, 
led  captive  by  them  at  their  pleasure,  has  no  ac- 
quaintance with  the  progress  of  wars  and  conflicts, 
battles  and  sieges;  makes  no  attempts  for  victory  and 
triumph:  but  submits  to  the  injunctions  of  his  con- 
querors; and  the  more  cheerful  his  submission  the 
more  ease  and  comfort  he  will  find.  This  you  must 
acknowledge  to  be  eminently  true  of  such  who  with- 
out opposition,  resign  themselves  voluntary  prisoners 
into  their  enemies'  hands;  as  all  careless  and  secure 
sinners  run  into  the  hands  of  sin  and  Satan — but 


FAMILIAR      LETTERS 


59 


when  once  persons  come  to  be,  in  good  earnest,  en- 
gaged in  the  cause  of  Christ,  what  violent  opposition 
do^tliey  meet  with?  What  dreadful  temptations  do 
they  often  encounter,  which  carry  their  own  evidence 
with  them,  from  what  quarter  they  come?  This  I 
warn  you  of  beforehand,  that  when  you  come  to  the 
experience,  you  may  not  be  discouraged,  but  estab- 
lished in  the  faith  of  that  revelation,  which  you  find 
experimentally  true. 

How  frequently  are  Christians  indeed  called  into 
this  field  of  battle?  How  frequently  are  they  assault- 
ed with  most  violent  and  impetuous  temptations, 
which  will  follow  and  hurry  them,  and  sometimes 
foil  them,  notwithstanding  all  their  good  desires,  god- 
ly resolutions,  and  most  active  endeavours  after  holi- 
ness?— What  horrid  and  blasphemous  thoughts  are 
often  injected  into  the  minds  of  such,  which  though 
the  greatest  burden  and  abhorrence  of  their  distressed 
souls,  yet  follow  and  haunt  them  wherever  they  go, 
and  whatever  they  do,  and  especially  at  the  seasons 
of  their  nearest  approaches  to  God  ?  What  doubting 
apprehensions,  what  subtle,  surprising  reasonings, 
will  be  darted  into  the  minds  of  some,  even  the  most 
established  Christians,  against  the  very  being  of  God, 
and  the  truth  of  Christianity,  notwithstanding  their 
highest  rational  conviction,  and  fullest  satisfaction  of 
the  truth  of  these  great  fundamentals  of  religion  ? — 
What  horrible  and  amazing  dispositions  and  affec- 
tions will  seem  to  arise  in  the  minds  of  some  of  the 
most  devout  and  heavenly  persons  in  the  world;  who 
in  the  dreadful  conflict  are  sometimes  made  to  roar 
by  reason  of  the  disquietness  of  their  hearts?  What 
distressing  darkness,  dejections,  and  despondings  will 
some  Christians  be  exercised  with,  after  clear  and 
satisfying  evidences  of  God's  favour,  against  all  the 
comforting  considerations  which  can  be  proposed; 
and  notwithstanding  all  the  former  manifestations  of 
the  love  of  God  to  their  souls  ?  And  do  not  these,  and 
such  like  fiery  darts  of  the  wicked  one,  as  clearly  dis- 
cover the  agency  of  Satan,  as  if  we  saw  him  make 
his  attacks  in  a  visible  appearance? 


60  FAMILIAR    LETTERS.  • 

I  am  sensible,  that  many  of  these  temptations  are 
ordinarily  imputed  to  bodily  disease,  because  Satan 
frequently  makes  the  fiercest  attacks  upon  the  weak- 
est wall,  where  there  is  the  greatest  prospect  of  suc- 
cess. But  though  bodily  disorder  may  expose  us  to 
darkness  of  every  kind,  yet  what  blasphemy  can 
there  be  in  the  spleen }  How  came  infidehty  by  a 
lodging  in  the  humours  of  the  body  ?  Or  how  can  any 
disordered  temperature  of  the  body  produce  in  the 
mind  (contrary  to  the  habitual  bent  and  bias  of  the 
renewed  soul)  such  fierce,  impetuous,  and  irresistible 
blasphemies  against  the  glorious  God,  and  the  bless- 
ed Redeemer  of  the  world?  If  this  be  only  from  bo- 
dily disease,  how  comes  it  to  pass  that  many  persons 
of  vigorous  health  of  body  have  met  with  the  same 
distressing  trials?  Herein  then  the  truth  of  Chris- 
tianity is  confirmed  by  experience,  when  the  Chris- 
tian meets  with  the  very  same  trials  which  the  Scrip- 
ture forewarns  him  of:  and  the  fierceness  of  the  com- 
bat may  not  only  establish  him  in  the  faith,  but 
strengthen  his  hopes  of  victory.  He  sees  the  divine 
original  of  the  Christian  institution,  by  the  enmity 
and  opposition  of  the  infernal  powers  against  it.  He 
feels  the  warfare  just  such  as  the  Scriptures  describe: 
and  may  therefore  conclude  that  he  has  no  tempta- 
tion but  what  is  common  to  men,  and  may  confide  in 
the  captain  of  his  salvation,  that  he  is  leading  him  on 
to  victory. 

Thirdly.  Another  instance,  wherein  the  truth  of 
Christianity  is  brought  to  be  a  matter  of  sensible  ex- 
perience, is  the  comfort,  peace,  and  joy  of  a  religious 
life.  Our  blessed  Lord  has  told  us,  that  his  yoke  is 
easy  and  his  burthen  light.  Mat.  xi.  30.  Peace  he 
leaves  with  his  disciples,  his  peace  he  gives  unto  them, 
and  this  in  a  manner  which  the  world  cannot  give, 
John  xiv.  27.  And  the  apostle  represents  Christians 
as  rejoicing  in  Christ  Jesus,  without  confidence  in  the 
flesh,  Phil.  iii.  3,  and  as  having  the  love  of  God  shed 
abroad  in  their  hearts  by  the  Holy  Ghost,  who  is  given 
unto  them,  Rom.  v.  5.  Now  what  doubt  can  remain 
in  the  heart  of  a  Christian,  of  the  truth  and  faithful- 


FAMILIAR      LETTERS. 


61 


ness  of  these  promises,  when  he  feels  them  actually 
fulfilled  unto  him  ;  when  he  sensibly  feels  that  Christ 
doth  not  leave  him  comfortless,  but  manifests  himself 
to  him,  so  as  he  doth  not  unto  the  world;  when  he 
joyfully  feels  the  Spirit  of  God  witnessing  with  his 
spirit,  that  he  is  a  child  of  God  ! 

You  may  perhaps  esteem  this  to  be  all  cant  and 
delusion,  enthusiasm  or  heated  imagination :  but  is  it 
reasonable  in  a  man  that  was  born  blind  to  conclude, 
that  because  he  himself  hasno  idea oflight  and  colours, 
therefore  no  man  ever  saw  the  sun;  and  that  all  pre- 
tences of  delight  from  the  beautiful  appearances  of 
the  creation,  are  mere  chicanery  and  deceit? 

I  hope,  Sir,  you  will  quickly  be  led  forward  by  the 
Spirit  of  God  into  these  blessed  paths  of  joy  and  peace : 
and  then  you  will  need  no  other  arguments  to  convince 
you  of  these  glorious  truths,  than  your  own  happy 
experience.  Then  with  surprising  delight,  you  will 
be  able  to  feel  the  exercise  of  faith  in  the  Son  of  God ; 
and  to  apply  the  gracious  promise,  that  him  who 
comes  to  Christ,  he  will  in  no  wise  cast  out.  Then 
you  will  feel  a  most  humbling  and  soul-abasing  sense 
of  your  own  vileness  and  unworthiness;  and  with 
sacred  rapture  admire,  adore  and  praise  the  riches  of 
that  sovereign  grace  by  which  you  are  plucked  out 
of  the  hands  of  sin  and  infidelity,  and  out  of  the  jaws 
of  death  and  hell ;  and  become  accepted  in  the  be- 
loved. Then  a  ray  of  (before  unexperienced)  light 
will  break  into  your  soul,  and  give  you  such  a  spirit- 
ual view  of  the  divine  perfections,  as  you  never  before 
had;  such  a  discovery  of  redeeming  love,  as  will  fill 
you  with  wonder  and  praise.  Then  the  world  with 
all  its  empty  pageantry  will  vanish  out  of  sight;  and 
you  will  be  no  longer  emulous  of  the  riches  and  gran- 
deur of  the  greatest  men  in  the  world  ;  nor  of  the  plea- 
sures of  the  most  sensual  epicure.  Your  soul  will 
then  be  solaced  with  more  pure  and  substantial  joys, 
with  delights  more  answerable  to  its  desires, and  more 
satisfying  to  its  taste,  than  it  is  possible  it  should  find 
from  any  of  the  vain  amusements  of  time  and  sense. 
Then  you  will  obtain  such  a  sensible  and  affecting  dis- 


62  FAMILIAR      LETTERS. 

covery  of  the  future  glory, as  will  put  your  soul  upon 
the  wing  ;  and  excite  your  most  ardent  desires  after  the 
more  intimate  and  eternal  enjoyment  of  that  blessed 
hope.  In  a  word,  then  the  hght  will  shine  out  of 
darkness,  and  give  you  the  light  of  the  knowledge  of 
the  glory  of  God  in  the  face  of  Jesus  Christ.  And  if 
you  are  favoured  with  this  delightful  view,  when  you 
come  to  encounter  the  king  of  terrors,  you  will  be 
able  to  stand  the  shock  with  courage,  with  comfort, 
and  joy  (as  I  have  seen  many  do)  from  a  delightful 
prospect  of  your  future  inheritance  ;  and  breathe  out 
your  last  breath  with  that  triumphant  song — 0  death, 
where  is  thy  sting  !  0  grave,  where  is  thy  victory! 

It  is  true,  this  is  not  always  the  happy  frame  of 
every  sincere  Christian.  We  are  here  in  a  militant 
state,  and  must  often  meet  with  sore  conflicts  from 
our  spiritual  enemies,  as  was  before  observed:  but 
v/hen  these  more  exalted  joys  and  comforts  are  want- 
ing, believers  have  yet  meat  to  eat  which  the  world 
knows  not  of  The  promises  will  still  prove  an  an- 
chor for  their  souls,  to  keep  them  sure  and  steadfast, 
in  the  most  tempestous  season.  They  will  find  de- 
light and  comfort  from  the  ordinances  of  God  ;  and  at 
least  find  occasional  returns  of  sensible  communion 
with  him,  which  will  make  them  rejoice  more  than 
when  corn  and  wine  and  oil  increase.  And  often  in 
the  midst  of  their  greatest  darkness,  they  will  have 
sudden  and  surprising  gleams  of  light  and  joy  break 
into  their  souls,  by  which  they  will,  before  they  are 
aware,  become  like  the  chariots  of  Amminadib.  At 
least  they  will  be  able  to  look  unto  Jesus  as  the  author 
and  finisher  of  their  faith  ;  and  comfort  themselves  by 
committing  their  souls  to  him,  and  venturing  their 
eternal  interests  in  his  hand. 

The  Scriptures  speak  much  of  these  feelings  of  the 
Spirit,  the  earnest  of  our  future  inheritance.  The 
Spirit  of  God  helps  his  children  to  sensible  experience 
of  their  undoubted  truth  and  reality;  whereby  they 
are  established  in  the  faith,  strengthened  for  their 
spiritual  encounters,  and  supported,  under  all  the  dif- 
ficulties and  trials  they  meet  with,  in  their  way  to 


FAMILIAR     LETTERS.  63 

the  future  inheritance.  How  light  soever  you  may- 
make  of  what  has  been  said,  I  hope,  Sir,  you  will  live 
to  rejoice  in  the  delightful  experience,  as  thousands 
of  others  have  done  ;  and  thereby  find  occasion  to 
say  with  them,  we  are  witnesses  of  these  things,  and 
so  is  also  the  Holy  Ghost,  whom  God  hath  given  to 
tliem  that  obey  him. 

Fourthly.  I  may  yet  add  another  instance  wherein 
the  truth  of  Christianity  is  made  matter  of  experience, 
which  is  the  manner  in  which  the  great  change  is 
wrought  and  carried  on  in  the  heart  of  every  sincere 
Christian.  There  is,  I  confess,  a  vast  difference  with 
respect  to  a  variety  of  incidental  circumstances,  in  the 
methods  of  the  divine  operation,  in  turning  sinners 
from  the  power  of  Satan  to  God  :  and  yet  the  Scripture 
account  of  this  change,  as  to  the  substance  of  it,  is 
always  found  to  be  exactly  verified  in  all  those,  who, 
at  adult  years,  are  the  happy  subjects  of  God's  con- 
verting grace.  This  has  been  continually  confirmed, 
by  the  blessed  experience  of  the  children  of  God,  in 
all  the  successive  ages  of  the  church. 

How  agreeably  are  we  surprised  to  see  a  careless 
and  secure  sinnner,  who  was  going  on  in  the  pursuit 
of  his  lusts,  hardened  against  all  the  solemn  warn- 
ings which  he  had  continually  received  from  the  word 
and  ordinances  and  providences  of  God;  and  deaf  to 
all  the  pathetic  admonitions  of  his  godly  friends;  to 
see  such  an  one,  I  say,  at  once,  by  some  ordinary  pas- 
sage in  a  sermon,  in  a  book,  or  in  conversation,  tho- 
roughly awakened  out  of  his  security,  and  put  upon 
a  serious  and  lasting  inquiry.  What  he  should  do  to 
be  saved.  His  conscience  can  no  more  now,  as  at 
other  times,  wear  off  the  impression;  nor  dare  he  re- 
turn to  his  mirth  and  jolhty,  to  his  sensual  and  world- 
ly pursuits — he  can  no  more  speak  peace  to  his  soul, 
from  his  general  hopes  or  his  good  designs;  nor  rest  in 
any  thing  short  of  an  interest  in  Christ.  Thus  we  see 
the  promise  verified,  that  Christ  would  send  the  Com- 
forter to  convince  the  world  of  sin;  and  find  it  most 
evidently  true,  that  the  word  of  God  is  quick  and 
powerful,  sharper  than  any  two  edged  sword.     We 


64  FAMILIAR     LETTERS. 

see  a  change  made,  that  no  means,  no  endeavours 
could  ever  effect  till  a  divine  power  was  exerted  to 
bring  it  about. 

How  constantly  does  the  thoroughly  awakened  sin- 
ner, find,  by  experience,  the  deficiency  of  all  his  legal 
attempts  to  quiet  his  conscience,  and  to  estabUsh  his 
hopes  of  the  favour  of  God  ?  He  sees  his  sins  too 
great  and  numerous  to  be  expiated  by  his  imperfect 
performances.  He  feels  his  corrupt  affections,  appe- 
tites, and  passions,  too  strong  for  his  good  purposes 
and  resolutions.  He  is  deeply  sensible  of  so  much 
defect  and  impurity  in  the  best  of  his  religious  duties, 
as  render  them  utterly  unworthy  the  acceptance  of  an 
infinitely  pure  and  holy  God.  He  feels  his  heart  so 
hard,  and  his  affections  so  dead  and  carnal,  that  no- 
thing but  an  Almighty  power  can  quicken  them.  He 
knows  by  experience  that  he  needs  mercy,  and  that 
all  his  own  refuges,  and  all  endeavours  in  his  own 
strength  to  relieve  his  distressed  soul,  are  fruitless  and 
vain.  He  finds  it  indeed  the  case  of  fallen  man,  that 
nothing  but  coming  to  Christ,  with  faith  in  him,  and 
dependence  upon  him  for  righteousness  and  strength, 
can  give  rest  to  his  labouring  and  weary  soul.  True 
it  is,  there  are  some  convinced  sinners  that  wear  off 
their  religious  impresssions,  and  stop  short  of  these 
effects  which  I  have  now  described:  but  these  con- 
sequences are  always  found  in  all  those  whose  con- 
victions are  abiding  and  eftectual.  By  these  they  are 
always  constrained  to  fly  for  refuge  to  Christ,  and 
look  to  him  for  that  life  and  peace  which  they  can 
find  no  where  else.  You  will  readily  allow  that  my 
station  gives  me  the  advantage  of  a  particular 
acquaintance  with  the  circumstances  of  distressed 
souls:  and  having  conversed  with  very  many  under 
convictions,  from  time  to  time,  I  have  always  found 
the  above  observations  exactly  verified. 

How  surprising  is  the  change  made  in  convicted 
sinners,  when  a  ray  of  divine  light  shines  into  their 
souls,  and  enables  them  to  act  faith  in  Ciirist,  and  to 
behold  the  glory  of  God,  in  the  face  of  Jesus  Christ! 
Now  these  mourners  in  Zion  have  appointed  unto 


FAMILIAR     LETTERS 


65 


them  beauty  for  ashes,  the  oil  of  joy  for  mourning, 
and  the  garment  of  praise  for  the  spirit  of  heaviness, 
that  they  may  be  called  Trees  of  Righteousness. 
From  this  time,  they  become  indeed  new  creatures  in 
all  spiritual  respects.  Their  discovery  of  the  excel- 
lency and  sufficiency  of  Christ,  whereby  they  are  en- 
abled cheerfully  to  trust  their  eternal  interests  in  his 
hands,  proves  a  continued  source  of  love  to  God  and 
man,  and  a  principle  that  constantly  inclines  them  to 
live  soberly,  righteously,  and  godly,  in  this  present 
world.  We  see  this  experimentally  true,  as  the  Scrip- 
tures represent  it,  that  their  faith  works  by  love,  pu- 
rifies their  hearts,  and  overcomes  the  world.  There 
are  indeed  some  hypocritical  pretenders  to  faitli  in 
Christ,  in  whom  we  do  not  find  these  fruits  and  ef- 
fects of  it:  but  then  there  are  (through  the  goodness 
of  God)  numbers  of  others,  the  tenor  of  whose  future 
lives  fully  evidences  that  their  faith  is  sincere ;  and 
that  it  produces  all  the  eflfects  which  the  Scriptures 
ascribe  to  it. 

There  is  no  room  to  impute  this  work  to  the  irreg- 
ular sallies  of  an  over-heated  imagination,  when  we 
see  a  thorough  and  lasting  change  both  of  heart  and 
life.  There  is  no  room  to  suppose,  that  enthusiasm 
or  fanaticism  can  have  any  hand  in  this  change  when 
we  see  the  blessed  efi'ects  of  faith  in  Christ  every  way 
answers  the  description  given  thereof  in  the  gospel; 
and  when  the  believer  visibly  and  in  reality  is  become 
a  new  man,  from  the  time  of  his  receiving  and  relying 
upon  the  Lord  Jesus  Christ  for  righteousness  and 
strength. 

And  as  bad  as  times  are,  as  stupid  and  unbelieving 
as  the  world  in  general  appear,  we  have  yet  repeated 
examples  of  the  blessed  effects  of  faith,  which  I  have 
now  described;  and  of  the  verification  of  that  pre- 
cious truth,  that  to  as  many  as  receive  the  Lord  Jesus 
Christ,  to  them  is  given  power  to  become  the  children 
of  God,  even  to  them  who  believe  in  his  name. 

And  now,  Sir,  if  you  will  review  what  has  been 
said,  does  it  not  evidently  appear,that  he  who  believ- 
eth  on  the  Son  of  God,  hath  the  witness  in  himself, 


66  FAMILIARLETTERS. 

when  he  finds  the  same  change  of  heart,  the  same 
spiritual  conflicts,  the  same  joy,  peace  and  comfort  of 
soul,  and  all  these  wrought  in  the  very  same  way  and 
method,  which  the  Scriptures  so  plainly  and  particu- 
larly describe  ?  Can  I  doubt  of  the  skill  of  that  phy- 
sician, or  the  efficacy  of  that  medicine,  whereby  I  am 
recovered  from  a  dangerous  disease,  to  health  and 
comfort,  exactly  in  the  same  method,  and  by  the  same 
sensible  and  progressive  steps,  as  was  foretold  me  ? 

And  is  not  this  truth  made  most  clearly  evident, 
not  only  to  the  persons  themselves,  but  to  all  diligent 
observers,  when  you  find  the  same  experiences  re- 
ported by  all  true  believers  in  Christ,  and  all  the  same 
external  and  visible  effects  of  their  faith,  conspicuous 
and  open  to  every  one's  observation,  not  in  one  or 
two  instances  only,  but  in  thousands  of  those  who 
profess  to  have  had  these  experiences  ?  As  we  must 
necessarily  acknowledge  the  skill  of  that  physician, 
who  effectually  cures  all  that  submit  to  his  directions 
and  applications:  so  we  are  constrained  to  acknow- 
ledge him  for  our  Saviour,  who  in  the  very  same  way 
and  manner,  which  he  has  proposed  and  promised, 
does  actually  and  eff'ectually  save  all  those  who  be- 
lieve in  him,  and  in  the  way  of  his  appointments  trust 
to  him  for  salvation. 

In  my  former  letters,  I  have  laid  before  you  some 
of  the  external  evidences  of  Christianity  :  In  this  I 
have  given  you  a  brief  sketch  of  those  internal  evi- 
dences which  serve  to  confirm  and  illustrate  the  same 
important  cause.  By  the  former,  the  truth  of  the 
Christian  religion  is  laid  open  to  the  understanding  : 
by  the  latter,  it  is  made  matter  of  sensible  experience 
to  the  heart.  That  the  glorious  Redeemer  may  ena- 
ble you  to  feel  the  force  of  this  reasoning,  to  your  un- 
speakable comfort  here  and  happiness  hereafter,  is 
the  prayer  of 

Sir,  Yours,  &c. 


FAMILIAR     LETTERS. 


LETTER  VI. 


67 


SOME     OBJECTIONS    AGAINST     THE     INTERNAL     EVIDENCES     OF 
CHRISTIANITY    CONSIDERED    AND    ANSWERED. 

Sir — I  do  not  wonder  to  find  you  prejudiced  against 
<'  the  extravagant  claim  to  extraordinary  experiences 
in  religion,  lately  made  by  some  who  are  evidently 
under  enthusiastic  heats  and  delusions."  But  I  can- 
not see  any  force  at  all  in  your  reasoning,  that  ''  Be- 
cause there  are  many  eminent  professors  of  late,  who 
really  have  nothing  in  them  but  heat  and  show,  and 
yet  make  as  high  pretensions  to  the  divine  influences, 
and  to  special  experience  of  the  operations  of  the 
Spirit  of  God  in  their  hearts,  as  any  others  can  do ; 
therefore  all  pretences  of  that  kind  may  justly  be  sus- 
pected to  flow  from  the  same  cause  and  to  be  the 
oflspring  of  a  like  irregular  fancy,  and  heated  imagi- 
nation." 

Do  you  indeed  think  it  just  arguing,  because  some 
men  make  vain  and  false  shows  of  what  they  really 
are  not,  that  therefore  all  other  professors  of  religion 
are  hypocrites,  as  well  as  they?  Will  it  follow,  be- 
cause some  men  pretend  to  literature  which  they 
have  not,  therefore  there  are  no  men  of  learning  in 
the  world?  Your  discovery  of  false  pretenders  to  reli- 
gious experiences,  does  indeed  give  you  just  reason 
to  presume,  that  some  others  may,  but  no  reason  to 
conclude,  that  all  others  must,  in  the  same  manner 
impose  upon  the  world,  by  mere  delusive  appearan- 
ces. If  you  have  discovered  any  to  be  false  and  de- 
ceitful in  their  profession  of  religious  experiences,  it 
must  be  because  you  see  something  in  their  conduct 
which  contradicts  their  profession.  But  what  reason 
does  this  give  you,  to  suspect  those  in  whose  conduct 
you  see  nothing  which  contradicts  their  profession. 
If  you  have  reason  to  conclude  the  hypocrisy  of  the 
former  sort,  from  the  evidences  which  appear  against 
them;  you  have  also  reason  to  conclude  the  sincerity 
of  the  latter  sort,  from  the  evidences  which  appear  in 


68  FAMILIAR     LETTERS. 

their  favour,  and  which  testify  the  reality  of  the 
change  they  profess.     If  you  have  ground  to  suspect 
the  careless,  the  loose,  the  sensual  professor,  because 
he  is  such;  by  the  same  way  of  reasoning,  you  have 
ground  to  conclude  in  favour  of  the  serious,  the  watch- 
ful, and  mortified  professor  of  religion,  because  he  is 
such.     If  the  licentious  and  profane,  the  fraudulent 
and  unjust,  the  censorious  and  uncharitable,  the  des- 
pisers  and  calumniators  of  their  brethren,  are  there- 
fore to  be  suspected  of  false  pretences  to  the  divine 
influences;  by  the  same  arguments,  they  who  are  so 
changed  as  to  become  remarkably  holy  and  righteous, 
meek  and  humble,  charitable,  benevolent,  and  bene- 
ficent, have  a  just  claim  to  be  esteemed  sincere,  and 
be  credited   in  their  profession  of  religious  experi- 
ences.    There  are  (through  the  mercy  of  God)  num- 
bers of  such  yet  among  us,  all  of  whom  have  this 
change  in  its  visible  effects  obvious  to  the  world:  and 
though  some  of  them  may  be  doubtful  of  their  own 
state,  yet  all  of  them  declare,  that  they  have  received 
all  their  attainments  from  the  Lord  Jesus  Christ;  they 
have  looked  to  him,  and  depended  upon  him  for  them 
all;  and  have  always  found,  that  their  progress  in 
piety  towards  God,  and  in  justice,  kindness,  and  cha- 
rity towards  men,  has  borne  proportion  to  their  cheer- 
ful dependence   upon  Christ  for  righteousness  and 
strength.     If  some  men  are  liars,  yet,  others  are  cre- 
dible and  may  be  trusted,  especially  when  they  give 
us  undoubted  evidence   of  their  truth  and  fidelity. 
Even  so  in  the  present  case,  if  some  men  are  hypo- 
crites, and  evidence  themselves  to  be  such,  we  have 
no  reason  from  thence  to  suspect  the  truth  of  others' 
profession  and  experiences,  whose  wonderful  change 
of  life,  and  whose  future  conversation,  are  a  continual 
testimony  to  the  sincerity  of  the  profession  they  make, 
and  to  the  credibility  of  the  experiences  which  they 
relate. 

But  it  seems  you  are  especially  prejudiced  against 
religious  experiences,  by  the  *' irregular  fancy  and 
heated  imagination"  which  you  have  observed  in 
some  pretenders  to  extraordinary  attainments  in  re- 


FAMILIAR       LETTERS.  69 

ligion;  from  whence  you  seem  to  argue,  that  because 
some  of  their  "pretended  experiences  are  extrava- 
gant flights  of  a  disturbed  brain,  and  evidently  flow 
from  pride,  self-esteem,  and  uncharitableness  towards 
others,  and  end  in  faction,  division,  and  alienation  of 
afl'ection,"  that  therefore,  since  some  of  their  pre- 
tences are  manifestly  false  and  airy  imaginations,  you 
have  just  reasons  to  conclude  tliat  all  the  rest  of  their 
pretences  are  of  the  same  sort,  and  flow  from  the 
same  depraved  mind. 

I  acknowledge.  Sir,  this  is  one  of  the  most  plausi- 
ble objections,  that  ever  I  have  heard  of,  against  the 
internal  evidences  of  Christianity.  And,  no  doubt, 
our  grand  adversary,  the  devil,  has  had  an  especial 
hand  in  blowing  up  that  false  fire,  that  he  may  turn 
away  our  eyes  from  the  glory  of  the  Lord  arisen  up- 
on Zion.  No  doubt,  Satan  hath  transformed  himself 
into  an  angel  of  light,  in  the  late  extravagant  heats 
which  have  appeared  in  some  places,  that  so,  by 
over-doing,  he  might  undo,  and  might  bring  reproach 
on  the  wonderful  work  of  divine  grace,  which  has 
made  such  a  glorious  progress  in  these  parts  of  the 
world.  A  permission  of  these  dreadful  delusions  may 
be  esteemed  a  just  judgment  of  God  upon  such  as 
have  remained  careless  and  secure  in  a  remarkable 
season  of  grace,  whc  have  resisted  the  calls  of  the 
gospel,  the  convictions  of  their  consciences,  and  the 
strivings  of  the  Holy  Spirit,  that  they  might  thereby 
be  hardened  in  their  prejudices  against  vital  and  ex- 
perimental religion,  and  perhaps  finally  stumble  and 
fall. 

But  how  plausible  soever  your  objection  may  be, 
your  reasoning  is  far  from  conclusive.  What  incon- 
sistency is  there  in  the  supposition, that  a  true  convert 
may  have  some  very  false  apprehensions  and  ima- 
ginations? That  the  same  person  may  have  a  sanc- 
tified heart,  and  a  confused  head?  x\nd  that  he  may 
build  upon  the  true  foundation,  such  wood,  hay,  and 
stubble,  as  must  be  burned  up?  Our  blessed  Saviour 
has  undertaken  to  sanctify  the  hearts  of  all  those  who 
sincereljr  trust  in  him:   but  has  never  promised  to 


70  FAMILIAR      LETTERS. 

make  them  infallible  in  all  their  conduct.  If,  there- 
fore, from  a  principle  of  love  to  God,  these  men 
should  zealously  endeavour  to  serve  him,  and  yet, 
through  heated  imaginations,  or  erroneous  apprehen- 
sions of  their  duty,  in  some  cases,  they  should  mis- 
take their  way,  and  suppose  that  they  are  doing  God 
good  service  when  they  are  acting  counter  to  the 
true  interests  of  Christ's  kingdom.  What  then?  Is  it 
any  absurdity  to  suppose  they  may  act  from  a  right 
principle,  though  in  a  wrong  manner?  The  error  is 
in  their  opinions,  but  not  in  their  wills.  Their  hearts 
are  engaged  in  God's  service,  though  their  heads  mis- 
lead them.  They  may  have  experienced  a  real 
change  (in  the  manner  described  in  my  last  letter) 
though  through  ignorance  and  mistake  their  endea- 
vours to  serve  God  are  in  some  instances  irregular  and 
sinful.  They  may  have  had  real  experiences  in  true 
and  vital  piety,  though  at  present  their  imaginations 
are  imposed  on  by  enthusiasm  and  delusion.  These 
allowances  may  be  made,  and  ought  to  be  made,  for 
those  who  hold  fast  the  fundamental  principles  of 
Christianity,  and  practical  godliness;  and  for  none  but 
those.  There  ought  to  be  such  allowances  made  for 
those,  because  there  is  nothing  in  their  character  in- 
consistent with  true  and  vital  piety:  yet  there  ought 
not  to  be  such  allowances  made  tor  any  but  those; 
because  Christ  has  undertaken  to  lead  his  sincere 
followers  into  all  necessary  truth.  I  think  I  have 
good  reason  to  conclude,  that  the  case  is  truly,  and  in 
fact,  just  as  I  have  here  described  it,  with  respect  to 
numbers  of  those  who  have  run  into  some  of  those 
irregularities  you  complain  of  This  appears,  in  that 
some  of  those  who  have  been  convinced  of  and  peni- 
tently bewailed  those  mistakes,  do  yet,  (their  former 
irregularities  notwithstanding)  walk  worthy  their 
professed  experience  of  a  saving  change,  and  approve 
themselves  holy,  humble,  and  charitable  Christians. 
And  I  have  the  more  hopes  of  others,  who  have  not 
yet  been  convinced  of  their  mistakes,  upon  account  of 
their  having  been  seduced  into  these  errors,  by  such 
zealous  leaders,  of  whose  piety  they  have  so  great  an 


FAMILIAR     LETTERS.  71 

opinion.  But  you  will,  perhaps,  inquire,  what  I  can 
say  for  those  leaders  who  have  influenced  others  to 
these  irregular  heats?  To  which  I  must  answer,  that 
as  far  as  I  am  acquainted  with  them,  I  have  reason 
for  a  much  better  opinion  of  the  hearts  of  some  of 
them,  than  of  their  heads;  and  must  bear  them  wit- 
ness, that  they  have  a  zeal  for  God,  though  not  in 
every  thing  according  to  knowledge. 

But  supposing,  as  you  suppose,  that  some  of  the 
chief  of  these  preachers  were  very  wicked  men,  who 
cloaked  their  evil  intentions  under  a  show  of  zeal  and 
extraordinary  piety,  the  better  to  ensnare  poor  un- 
wary souls  into  their  delusions,  to  promote  divisioris 
and  contentions  in  the  land,  and  to  compass  their 
covert  designs:  My  argument  is, on  this  supposition, so 
much  the  stronger.  Plerein  the  powder  and  love  of 
the  great  Redeemer  are  so  much  the  more  con- 
spicuous, that  he  has  out-shot  Satan  with  his  own 
bow;  and  over-ruled  those  attempts,  for  the  promo- 
tion of  his  own  kingdom  and  interest,  which  were 
levelled  against  it. — Nothing  is  more  visible,  than  that 
great  numbers  of  poor  sinners  have  been  awakened; 
and  brought  to  fly  to  Christ  for  refuge.  Nothing  is 
more  apparent,  than  that  the  consequence  of  this  has 
(in  numerous  instances)  been  the  renovation  of  their 
lives  and  conversation,  from  a  careless,  sinful,  sensual 
life,  to  a  life  of  holiness,  righteousness,  kindness,  and 
charity.  In  these,  therefore,  the  grace  of  our  Lord 
Jesus  Christ  is  become  glorious;  whatever  covert  de- 
signs any  of  the  instruments  were  actuated  by.  If  these 
preached  Christ  even  of  envy  and  strife.  What  then  ? 
notwithstanding  every  way  whether  in  pretence  or 
in  truth,  Christ  was  preached;  I  therein  do  rejoice, 
yea,  and  will  rejoice. — It  is  remarkable,  that  the  doc- 
trines of  the  gospel,  particularly  touching  the  misery 
of  our  natural  state,  the  necessity  of  an  interest  in 
Christ,  and  the  way  of  salvation  by  faith  in  hini, 
were  preached  by  them  all  (whatever  human  imagi- 
nations were  mixed  with  them)  and  these  had  their 
effect  in  a  peculiar  manner.  Our  blessed  Saviour  has 
therein  blessed  his  own  institutions;  and  accomplished 


72  FAMILIAR     LETTERS. 

the  designs  of  his  grace,  whoever  and  whatever  were 
the  instruments,  by  whom  these  glorious  effects  have 
been  produced.  As  far,  therefore,  as  a  sanctifying 
change  in  the  hearts  and  Uves  of  men  has  been 
effected,  so  far  must  we  acknowledge  this  to  be  a 
work  of  God ;  and  a  display  of  the  divine  power  of 
our  blessed  Saviour.  The  miracles  of  divine  grace, 
which  might  be  wrought  by  Judas,  were  as  bright  a 
discovery  of  the  Redeemer's  power  and  goodness, 
as  those  were  which  were  wrought  by  the  other 
apostles. 

But  you  tell  me,  that  ^^many  of  these  new  converts 
pretend  to  mighty  experiences  of  divine  impulses, 
raptures,  ecstacies,  and  the  like :  But  show  forth  no 
moral  virtues,  nor  true  love  either  to  God  or  man." 
Well,  sir,  what  follows  from  this  ?  Are  there  not 
many  others,  who  make  no  pretension  to  such  mighty 
experiences  of  divine  impulses,  raptures,  &c.,  that  do 
show  forth  all  moral  virtues;  and  have  a  true  love 
both  to  God  and  man?  Is  it  a  good  argument,  that 
because  there  are  some  mere  enthusiasts,  who  pre- 
tend to  such  experiences  which  the  Scriptures  do  not 
make  the  character  of  true  Christians,  therefore  they 
are  all  mere  enthusiasts,  who  even  pretend  to  such 
experiences  as  the  Scriptures  do  make  the  character 
of  all  true  Christians?  What  is  Christianity  con- 
cerned with  the  ecstacies  and  heats  of  such  men  as 
you  speak  of?  Where  are  these  ecstatical  heats 
described  in  the  gospel,  as  the  marks  of  the  children 
of  God  ?  Be  their  experiences  allowed  to  be  accord- 
ing to  their  pretences,  what  follows  from  thence,  but 
that  if  triey  have  no  moral  virtues,  these  men's  re- 
ligion is  vain;  it  is  all  enthusiastical,  unscriptural  and 
without  foundation  ?  But  then  on  the  other  hand, 
the  experiences  which  I  have  before  described,  are 
such  as  the  Scriptures  do  make  the  marks  and  cha- 
racters of  the  children  of  God  :  and  many  there  are, 
that  make  no  pretences  to  divine  impulses,  raptures, 
or  ecstacies,  who  profess  to  have  had  these  experi- 
ences, and  justify  their  profession,  by  living  in  the 
love  both  of  God  and  man.     Now,  I  pray,  how  are 


FAMILIAR      LETTERS.  73 

such  concerned  in  the  enthusiasm,  of  which  you 
complain?  Do  not  the  experiences  of  these  witness 
for  them,  as  much  as  the  experiences  of  the  other 
witness  against  them?  Here  is  a  visible  and  effectual 
change  wrought  in  them  (just  such  a  change  as  the 
Scriptures  describe)  by  which  they  are  brought  into 
a  conformity  to  the  divine  Nature,  and  live  worthy  of 
their  profession  and  character. — Christ  has  promised 
the  sanctification  of  the  Spirit  to  his  people,  who  de- 
pend upon  him  for  it  :  and  what  greater  evidence 
can  there  be  of  the  faithfulness  of  the  promise,  than 
to  see  and  feel  its  accomplishment  ? 

But  you  further  observe,  that  ^'  the  demeanour  of 
many  of  these  pretenders  to  religious  experiences, 
is  directly  contrary  to  that  morality,  beneficence  and 
charity,  which  are  the  ornament  and  glory  of  human 
nature.'^  And  is  not  this  a  strong  confirmation  of 
my  argument  ?  I  appeal  to  you  yourself,  Sir,  whether 
you  are  not  acquainted  with  many  others,  that  pre- 
tend to  the  religious  experiences  which  I  have  de- 
scribed, who  are  the  brightest  patterns  of  those  graces 
and  virtues,  which  are  the  ornament  and  glory  of 
human  nature.  Here  then  is  a  plain  and  visible 
criterion,  by  which  it  may  be  known  whose  expe- 
riences are,  and  whose  are  not,  from  the  Spirit  of 
God. 

"  They  are,"  you  say,  ^^  indeed  converted,  but  it  is 
to  pride  and  vanity,  to  self-esteem  and  self-appiause." 
But  are  there  not  many  others,  who  are  converted  to 
deep  humility,  self-loathing,  and  self-condemning? 

<'They  are  changed,"  you  say,  "  but  it  is  to  bitter- 
ness, reviling,  censuring,  and  judging  their  neigh- 
bours, who  are  much  better  than  they."  I  allow 
this  charge  to  be  agreeable  to  their  pretended  expe- 
riences: But  then,  do  not  you  see  (blessed  be  God,  I 
am  sure  I  have  seen)  many  others  changed  to  meek- 
ness, kindness,  and  love,  and  brought  to  esteem  others 
much  better  than  theifiselves? 

"Their  boasted  experiences,"  you  add,  "only  ani- 
mate them  to  divisions,  factions,  and  separations." 
But  is  this  the  case  of  all,  who  make  a  profession  of 

6 


74 


FAMILIAR      LETTERS. 


religious  experiences?  No:  we  have  cause  to  be 
thankful  it  is  quite  otherwise. 

"  They  are,"  you  say, ''  often  elated  with  rapturous 
joys  and  exultation,  which  seem  to  be  the  product  of 
nothing  but  self-esteem,  and  an  irregular  heated  ima- 
gination." Here  you  inquire,  *' Must  I  esteem  these 
to  be  the  joy  of  the  Holy  Ghost,  of  which  your  last 
letter  speaks?  If  not,  how  shall  I  know,  that  all  pre- 
tences of  this  kind  are  not  equally  fictitious  and  ima- 
ginary?" This  (I  confess)  deserves  some  attention. 
For  perhaps  no  one  thing  has  raised  such  prejudices 
in  the  minds  of  men  against  spiritual  and  religious 
experiences,  as  those  airy  raptures  and  causeless  ex- 
ultation, that  in  some  instances  have  been  seen  of  late. 

T  would  therefore  observe  to  you,  that  your  own 
representation  of  those  joyful  transports,  of  which  you 
complain,  is  sufficient  to  distinguish  them  from  those 
joys  of  the  Holy  Ghost,  of  which  I  wrote  to  you. 
You  rightly  observe,  that  these  false  raptures  are  the 
product  of  an  excited  imagination.  But  you  have  no 
room  to  conclude  this  to  be  the  case  with  respect  to 
those  spiritual  joys  and  comforts,  of  which  I  wrote  in 
my  last.  I  have  known  a  wretched  despicable  beg- 
gar, covered  with  rags  and  vermin,  who  imagined 
himself  a  king's  son,  and  expected  to  be  treated  ac- 
cordingly: but  how  vain  and  ludicrous  soever  his 
imaginations  were,  I  never  thought  it  an  argument, 
that  there  are  no  king's  sons  in  the  world.  He  might 
probably  entertain  more  transporting  apprehensions 
of  his  imagined  royalty,  than  they  who  really  possess 
that  dignity,  which  he  so  vainly  pretended  to.  But 
must  these  latter  be  rejected  as  vain  pretenders,  be- 
cause of  the  crazed  imagination  of  such  a  miserable 
vagrant! 

To  apply  this  to  the  present  case,  I  really  allow, 
that  all  those  joys  and  comforts  which  flow  from 
imagination  only,  are  always  airy  and  chimerical, 
false  and  delusive.  Thus,  for  mstance,  some  will  re- 
joice and  triumph,  from  only  imagining  themselves 
favourites  of  heaven;  some  from  being  able  to  paint 
upon  their  imaginations  the  miracles,  sufferings,  re- 


FAMILIAR       LETTERS.  75 

surrection,  or  ascension  of  Christ;  some  from  an  ima- 
ginary idea  of  the  final  appearing  of  Christ,  and  tlieir 
own  future  glory,  and  the  hke:  yet  all  this  while  the 
poor  souls  forget  that  there  is  one  thing  wanting,  in 
order  to  make  their  joys  reasonable  and  substantial; 
and  that  is  good  evidence  of  their  interest  in  that  Sa- 
viour, and  his  glorious  salvation,  of  which  they  en- 
tertain such  pleasing  imaginations.  They  who  have 
this  evidence  (in  the  manner  described  in  my  last) 
have  a  substantial  foundation  of  comfort  and  joy,  from 
having  that  salvation  actually  begun  m  their  souls, 
which  is  the  pledge  and  earnest  of  their  eternal  inhe- 
ritance: while  the  others  are  like  to  find  themselves 
as  much  deluded  in  their  expectations  of  future  hap- 
piness, as  they  are  in  the  foundation  of  their  hopes. 

You  further  represent  these  rapturous  joys  to  be 
the  effect  of  self-esteem.  And  I  readily  acknowledge, 
that  where  it  is  so,  it  is  always  deceitful  and  vain. 
The  divine  influences  are  always  humbling  to  the 
soul  which  enjoys  them.  They  therefore  are  horribly 
profane  who  impute  their  own  pride  and  vanity  to 
the  Spirit  of  God:  and  consequently  they  are  miserably 
deceiving  themselves,  whose  joy  and  comfort  flow 
from  an  high  opinion  of  their  imaginary  attainments 
in  religion.  They  are  a  smoke  in  God's  nostrils,  who 
are  saying,  stand  by  thyself,  come  not  nigh  me,  for  I 
am  holier  than  thou.  But  then  on  the  contrary,  when 
the  humble  soul  is  lying  at  God's  feet,  self-abasing 
and  self-condemning,  adoring  the  infinite  riches  of 
God's  free  grace  to  such  a  vile,  worthless  worm  ;  and 
rejoicing  in  Jesus  Christ  without  confidence  in  the 
flesh ;  these  blessed  effects  are  worthy  the  Spirit  of 
God,  by  whom  they  are  wrought.  And  it  is  always 
true,  that  the  believer's  sense  of  his  own  vileness, 
pollution  and  unworthiness,  bears  proportion  to  his 
joyful  evidences  of  the  divine  favour. 

You  further  object  against  the  false  pretenders  you 
mention,  that  "their  conduct  does  not  justify  their 
joyful  assurance."  This  is  indeed  a  good  evidence 
against  their  high  pretences  to  extraordinary  attain- 
ments in  religion.  For  I  believe  every  Christian  does 


76 


FAMILIAR      LETTERS 


certainly  make  the  same  progress  in  holiness  as  he 
does  in  well-grounded  comfort  and  joy.  The  objec- 
tion therefore  can  no  ways  effect  those  with  whom 
this  is  an  experienced  truth ;  who  always  find  that 
their  hope  and  joy  quicken  them  in  their  spiritual 
course,  invigorate  their  duties,  and  enlarge  their  de- 
sires and  endeavours  after  a  conformity  to  the  whole 
will  of  God. 

I  must  now  leave  this  matter  to  your  own  reflec- 
tions; you  yourself  must  judge  of  the  validity  of  your 
exceptions.  Compare  the  picture  you  have  drawn  of 
some  empty,  enthusiastical  pretenders  to  religious  ex- 
periences, with  the  description  I  have  given  you  of 
those,  who  have  indeed  experienced  the  divine  life ; 
and  consider  whether  there  be  any  real  similhude,  in 
any  marks  and  lineaments  of  their  countenances.  In 
those  are  found  pride  and  petulance  :  but  in  these,  hu- 
mihty  and  self-abasem.ent.  In  those,  censoriousness 
and  uncharitableness  are  the  distinguishing  charac- 
ters :  in  these,  a  charitable  preferring  others  to  them- 
selves. There  you  see  schism,  contention  and  faction : 
here,  kindness,  peace  and  brotherly  love.  There 
imaginary  impulse,  but  here  the  word  of  God  alone, 
is  considered  as  the  rule  of  life.  There,  joy  and  com- 
fort are  considered  as  the  evidence  of  a  good  state: 
here,  they  are  considered  as  the  fruit  of  good  evidence 
of  faith  in  Christ,  and  of  a  renewed  nature.  There, 
religion  is  supposed  to  consist  in  rapture  and  ecstasy: 
here,  in  spiritual  affections  and  in  a  heavenly  conver- 
sation. There,  we  find  men  building  their  hope  and 
comfort  upon  their  imaginary  attainments:  but  here, 
we  find  them  making  Christ  Jesus  their  only  refuge 
and  hope.  And  to  sum  up  all  in  a  word,  there  are 
high  pretences  to  religious  experience  without  the 
fruits  of  holiness  :  but  here,  the  happy  eff*ects  of  this 
change  appear  in  the  heart  and  life;  and  justify  the 
profession  to  be  true,  and  the  experiences  to  be  indeed 
what  they  are  pretended  to  be. 

Upon  the  whole,  there  is  nothing  more  certain, 
than  that  the  Scriptures  represent  what  I  have  set 
before  you,  as  the  real  characters  of  the  children  of 


FAMILIAR      LETTERS.  77 

God.  It  is  equally  certain,  that  as  an  actual  ex- 
perience of  the  renewing  change  is,  from  the  nature 
of  things,  absolutely  necessary  to  salvation,  so  a  sense 
of  this  change  wrought  in  us  is  requisite  to  true 
peace  and  comfort,  and  there  can  be  nothing  but  a 
want  of  due  attention  to  this  experience,  or  ignorance 
of  the  quality  of  that  change  they  have  sensibly  ex- 
perienced, which  keeps  believers  in  darkness  and 
doubts  about  their  state. — The  subjects  of  this  work 
can  therefore  have  no  greater  evidence  that  it  is  from 
God,  than  sensibly  to  feel  that  it  every  way  answers 
the  original  description.  What  greater  evidence  can 
they  have  of  the  truth  of  the  gospel,  than  a  sensible 
experience  of  the  reality  of  its  doctrines,  and  the 
truth  of  its  promises,  by  this  wonderful  work  of  grace 
in  their  own  hearts,  which  so  visibly  carries  the 
divine  signature  both  in  its  operation  and  effects;  and 
is  so  manifestly  distinguished  from  all  false  appear- 
ances and  pretences?  For  my  own  part,  I  cannot  but 
look  upon  the  irregular  heats,  you  speak  of,  as  afford- 
ing some  convincing  evidence  in  favour  of  the  cause 
I  am  pleading.  These  things  are  foretold  in  the  Scrip- 
tures. By  these  things  Satan  is  endeavouring  to 
support  his  own  kingdom,  as  we  may  reasonably 
expect  he  would  -do.  He  knows,  that  he  is  most 
likely  to  play  the  surest  game,  when  he  transforms 
himself  into  an  angel  of  light.  And  these  false  ap- 
pearances serve  for  a  foil,  to  discover  the  greater 
lustre  in  a  true  and  real  work  of  divine  grace. 

The  only  objection  against  all  this,  which  I  can 
foresee,  is,  that  the  persons  I  am  characterizing,  exist 
no  where,  save  in  my  descriptions  of  them.  But  I 
need  add  no  more  to  what  I  have  said  upon  this 
already,  than  my  attestation,  that  I  have  the  comfort 
of  an  inward  and  intimate  acquaintance  with  con- 
siderable numbers  of  such  as  those  Avhom  I  have 
described.  And  if  you.  Sir,  would  seek  out  such  for 
your  chosen  companions,  your  objections  would  die  of 
themselves;  and  the  argument  I  have  insisted  upon, 
would  appear  in  its  proper  light  and  strength. 

I  know  not  what  more  can  be  needful  to  be  added 


78  FAMILIAR      LETTERS. 

upon  this  subject,  but  my  hearty  prayers,  that  the 
Spirit  of  Truth  would  lead  us  both  into  all  truth;  and 
that  we  may  know  by  sensible  experience  what  is 
the  hope  of  Christ's  calling,  and  what  the  riches  of 
the  glory  of  his  inheritance  in  the  saints;  which  has 
been  justly,  though  but  weakly  and  very  imperfectly 
represented  in  these  letters  from, 

Sir,  Yours,  kc. 


LETTER  VII. 

THE  DOCTRINE  OF  GOD's  SOVEREIGN  GRACE  VINDICATED  ;     AND 
SOME  EXCEPTIONS  AGAINST  IT  CONSIDERED  AND  ANSWERED. 

Sir — You  cannot  imagine  how  much  comfort  you 
have  ministered  to  me  by  your  last.  I  greatly  rejoice 
to  hear,  that  ^' the  more  strictly  you  examine  the 
cause,  the  greater  evidence  you  find  of  the  undoubted 
truth  and  certanity  of  the  Christian  religion  :"  But 
that  '^you  are  filled  with  confusion,  to  think  how  long 
you  have  lived  at  a  distance  from  that  blessed  Sa- 
viour, who  has  wrought  out  such  a  glorious  redemp- 
tion for  us."  And  I  am  not  at  all  surprised  to 
hear  you  complain,  that  ''  you  cannot  entertain  clear 
apprehensions  of  my  discourse  of  experimental  re- 
hgion :''  That  though  your  last  objections  are  silenced, 
there  are  others  which  fill  your  mind  with  greater 
difficulty,  and  are  of  much  greater  importance  if  I 
have  given  you  a  just  view  of  the  case."  And  "  that 
you  cannot  tell  how  you  can  ever  be  brought  to  a 
feeling  sense  of  the  doctrines  of  sovereign  grace, 
which  I  so  much  insist  on,  while  they  appear  to  you 
so  inconsistent  with  truth,  and  so  unreasonable."  I 
am  not,  I  say,  surprised  at  this  ;  for  we  are  naturally 
prejudiced  against  these  doctrines;  and  are  not  easily 
brought  to  receive  them,  by  reason  of  the  strong  bias 
there  is  upon  our  minds  to  the  contrary  principles.    I 


FAMILIAR     LETTERS. 


79 


shall  then  endeavour  to  consider  your  several  objec- 
tions;  and  how  strong  and  plausible  soever  they 
may  appear,  I  do  not  despair  of  giving  you  satisfac- 
tion. 

You  object,  that  "if  we  are  of  ourselves  capable  of 
no  qualifying  conditions  of  the  divine  favour,  or  (to 
use  my  own  words)  if  we  must  feel  that  we  depend  on 
mere  mercy,  and  that  all  our  own  refuges,  and  all  our 
endeavours  in  our  own  strength  to  relieve  our  dis- 
tressed souls,  are  fruitless  and  vain,  you  cannot  tell 
to  what  purpose  any  of  our  endeavours  are  ;  or  what 
good  it  will  do  us  to  use  any  means  at  all  for  our 
salvation. 

In  order  to  a  clear  solution  of  this  difficulty,  it 
seems  needful  to  convince  you,  that  this  lost,  impo- 
tent, deplorable  state  is  the  case  in  fact,  of  every 
unrenewed  sinner,  whatever  objections  we  may 
frame  in  our  minds  against  it:  and  therefore  it  is 
necessary,  that  he  should  sensibly  perceive  the  case 
to  be  as  it  truly  is.  And  then,  it  will  be  proper  to 
show  you,  that  the  consequence  you  draw  from  this 
doctrine  is  unjust;  and  even  directly  contrary  to  the 
improvement  you  ought  to  make  of  it. 

I  begin  with  the  first  of  these;  and  shall  endea- 
vour to  convince  you,  that  man  is  indeed  in  such  a  lost 
and  helpless  state,  that  he  depends  on  mere  mercy; 
and  cannot  bring  himself  into  a  claim  to  the  divine 
favour,  by  any  power  or  ability  of  his  own.  I  shall 
not  run  into  the  scholastic  controversies  and  subtle 
distinctions,  with  which  this  doctrine  hasbeen  clouded 
by  many  of  our  wrangling  disputers:  but  shall  en- 
deavour to  set  it  in  the  most  plain,  easy,  and  prac- 
tical light,  that  I  am  able. 

I  think,  you  must  readily  grant,  that  you  cannot 
make  an  atonement  for  your  sins,  by  any  perform- 
ances within  your  power.  You  are,  Sir,  to  consider 
yourself  as  a  sinner,  as  a  criminal  and  delinquent  in 
the  sight  of  God.  Your  nature  is  corrupt  and  defiled. 
Your  actual  transgressions  of  the  law  of  God  have 
been  very  numerous  ;  and  perhaps  some  of  them 
attended  with  special   aggravations.     All  your  sins 


80  FAMILIAR      LETTERS. 

are  directly  repugnant  to  the  perfections  of  the  Divine 
nature;  and  consequently  offensive  to  a  pure  and 
holy  God.  And  what  greatly  increases  the  difficulty 
and  danger  of  your  case,  is,  that  you  are  still  con- 
tinuing to  act  contrary  to  God  in  all  you  do,  while 
your  nature  is  unrenewed;  and  while  you  are  with- 
out a  principle  of  love  to  God.  I  am  sure  you  will 
pardon  this  freedom ;  for  it  is  necessary  you  should 
know  the  disease,  in  order  to  the  cure.  Judge  then 
yourself,  whether  it  can  be  supposed,  that  an  omnis- 
cient heart-searching  God  can  be  pleased  with  any, 
even  the  most  devout  of  your  overt  actions,  when  he 
knows  that  your  heart  is  estranged  from  him,  and 
your  nature  has  no  conformity  to  him;  but  your 
affections  are  glued  to  your  several  idols.  How 
then  can  you  be  reconciled  to  God,  by  virtue  of  your 
own  performances  and  attainments  ?  Can  you  pay 
ten  thousand  talents  with  less  than  nothing  ?  Can 
you  please  God  by  offending  him,  as  you  do  by  the 
obliquity  of  all  your  duties,  the  defects  of  your  best 
devotions,  and  the  sinful  affections  from  whence  they 
all  flow?  Or  can  you  have  those  unworthy  thoughts 
of  an  infinite,  unchangeable  God,  as  to  hope  you  can 
make  such  impressions  upon  his  affections,  by  ac- 
knowledging your  offences,  and  imploring  his  mercy, 
as  to  excite  his  compassion  and  sympathy;  and  to 
make  your  impure  and  unholy  nature  agreeable  to 
his  infinite  purity  and  holiness?  Can  your  insincere 
and  hypocritical  duties  (for  such  they  are  all  at  best, 
while'they  proceed  from  an  unsanctified  heart,)  bring 
the  glorious  God  to  take  complacency  in  what  is 
directly  contrary  to  his  own  nature  ?  You  cannot 
but  see,  that  these  proposals  are  most  imreasonable 
and  absurd.  One  of  these  things  must  certainly  be 
true;  either,  first,  that  you  have  naturally,  whilst  in 
an  unrenewed  state,  a  principle  of  holiness,  and  love 
to  God:  or,  secondly,  that  works  flowing  from  an 
impure  fountain,  and  from  a  principle  of  opposition 
and  alienation  to  God,  are  yet  pleasing  to  God,  will 
serve  to  appease  him,  and  will  entitle  you  to  his 
favour:  or,  thirdly,  that   you  cannot,  by  any  thing 


FAMILIAR      LETTERS 


81 


you  do,  have  a  claim  to  God's  favour,  till  your  nature 
is  renewed,  and  you  can  act  from  a  principle  of  holi- 
ness and  love  to  God.  I  think  every  man's  expe- 
rience will  confute  the  first  of  these,  who  gives  any 
attention  at  all  to  the  natural  dispositions  of  his  own 
soul.  The  second  is  altogether  inconsistent  both  with 
the  nature  of  things,  and  with  the  nature  of  an  in- 
finitely pure  and  holy  God:  and,  therefore,  the  third 
is  necessarily  true.  It  will  not  at  all  help  the  case, 
to  allege  in  bar  of  what  is  here  said,  that  Christ 
Jesus  has  made  an  atonement  for  us.  For  what  is 
that  to  you,  while  you  remain  without  an  interest  in 
him  ?  Did  Christ  purchase  for  you  a  capacity  to 
make  an  atonement  for  yourself?  Did  he  die,  that 
God  might  be  pleased  with  what  is  contrary  to  his 
own  nature,  and  pacified  with  such  duties  as  can 
be  no  better  than  impure  streams  from  a  corrupt 
fountain? 

Let  reason  sit  judge  in  the  case  before  us ;  and  you 
must  allow  your  case  to  be  as  I  have  described  it. 
And  it  is  equally  evident,  that  you  have  no  power  to 
change  your  own  heart,  and  to  produce  in  yourself  a 
new  principle  of  love  to  God  and  conformity  to  him, 
by  any  endeavours  of  your  own.  It  is  evident  from 
what  has  already  been  said,  that  our  hearts  and  affec- 
tions must  be  renewed  and  sanctified,  before  either 
our  persons  or  services  can  be  acceptable  in  the  sight 
of  God.  And  which  way  can  this  be  compassed?  If 
you  take  up  resolutions,  these  will  no  longer  stand 
you  in  stead,  than  the  principle  of  fear,  from  which 
they  proceed,  is  kept  in  action.  If  you  execute  these 
resolutions  in  some  external  reformations,  this  is  but 
lopping  off  the  branches,  while  the  stock  and  the  root 
of  the  tree  are  still  alive;  the  affections  and  dispositions 
of  the  soul  being  still  the  same.  If  by  fear,  or  other 
selfish  motive, you  something  restrain  the  present  more 
sensible  exercise  of  your  sinful  appetites  or  passions, 
this  is  but  damming  up  the  stream,  and  forcing  it  into 
an9ther  channel;  pull  down  the  dam,  and  it  will  run 
where  it  did  before.  Certain  it  is,  that  every  man 
naturally  loves  the  world  and  the  things  of  the  world, 


82  FAMILIAR      LETTERS. 

the  objects  of  his  sensual  appetites  ;  and  loves  his 
lusts  and  idols  more  than  God  :  and  it  is  equally  cer- 
tain, that  whatever  restraints  he  may  sometimes  put 
upon  these  dispositions,  an  omniscient  eye  beholds 
the  same  principle  in  him  notwithstanding :  and 
consequently  he  can  never  please  God,  till  there  be 
in  this  respect  a  real  and  thorough  change  wrought 
in  all  the  powers  of  his  soul ;  such  a  change  as  the 
Scriptures  describe  by  a  translation  from  darkness 
unto  light,  from  death  to  life,  and  from  the  power  of 
Satan  unto  God.  And  to  suppose  that  any  but  he 
who  first  gave  being  to  our  souls,  can  give  them  a 
new  being,  in  all  spiritual  or  moral  respects;  and 
make  their  dispositions,  appetites,  passions,  contem- 
plations, desires  and  delights,  not  only  differing  from, 
iDUt  directly  contrary  to  what  they  were,  is  to  ascribe 
to  the  creature  what  is  the  peculiar  property  and  pre- 
rogative of  the  glorious  God  himself.  Do  you.  Sir, 
but  make  the  trial,  and  you  will  find,  after  all  your 
endeavours,  that  the  violation  of  your  promises  and 
resolutions,  the  deadness  and  hypocrisy  of  your  duties, 
the  prevalence  of  your  sins,  and  the  continued  es- 
trangement of  your  affections  from  God  and  Godli- 
ness, will  give  you  more  sensible  conviction,  than 
any  method  of  reasoning  can  do,  that  there  is  a  greater 
power  needful,  than  your  own,  to  make  you  a  new 
creature. 

It  must  therefore  necessarily  follow,  that  there  is 
nothing  you  are  able  to  do,  can  give  you  a  claim  to 
the  renewing  influences  of  the  Holy  Spirit.  If  any 
thing  you  can  do,  can  give  you  a  claim  to  the  renew- 
ing and  sanctifying  influences  of  the  divine  grace, 
your  claim  must  be  either  from  merit  or  promise. 
Not  of  merit;  when  you  cannot  of  yourself  so  much 
as  leave  off  sinning,  and  thereby  running  further  into 
debt  to  the  justice  of  God;  and  this,  even  in  and  by 
the  best  of  your  duties.  Your  highest  attainments 
therefore  can  merit  nothing  but  the  divine  displeasure. 
Not  of  promise;  for  where,  I  beseech  you,  has  God 
promised  to  reward  your  insincerity,  with  his  saving 
mercy?  And  how  vain  are  all  pretences  to  serve  God 


AMILIAR      LETTERS 


83 


sincerely,  where  there  is  not  one  grain  of  trne  holi- 
ness in  the  heart?  Whatever  moral  honesty  men  in  a 
state  of  nature  may  boast  of,  it  is  all  but  spiritual 
hypocrisy  in  the  sight  of  a  heart-searching  God:  and 
can  bring  none  under  the  promise;  which  is  made  to 
faith  unfeigned,  the  only  simplicity  and  Godly  sin- 
cerity, in  the  account  of  the  gospel. 

But  I  return  to  consider  your  objection  more  dis- 
tinctly. ''  The  Scriptures,"  you  tell  me, ''  promise,  that 
he  who  seeks  shall  find."  But,  Sir,  do  not  the  Scrip- 
tures also  inform  us,  that  many  shall  seek  to  enter  in 
at  the  strait  gate,  and  shall  not  be  able:  that  some 
ask,  and  receive  not,  because  they  ask  amiss:  and 
that  he  who  does  not  ask  in  faith,  nothing  wavering, 
must  not  think  he  shall  receive  any  thing  of  the  Lord? 
There  is  indeed  a  promise  to  him  who  seeks  in  faith 
and  sincerity:  but  what  claim  can  he  have  to  that 
promise,  who  has  neither  true  faith  nor  sincerity? 
Will  mocking  God,  and  flattering  him  with  your  lips, 
while  your  heart  is  estranged  from  him,  ^ititle  you 
to  the  promise? 

But  you  say,  "  All  our  divines  tell  us,  that  the  most 
sinful  and  unworthy  may  have  access  to  God  through 
Christ;  and  this  is  the  purport  of  all  my  reasoning 
with  you."  True,  by  faith  in  Christ  they  may:  but 
God  is  a  consuming  fire  to  unbelievers.  He  that  be- 
lieveth  not  is  condemned  already.  What  claim  there- 
fore can  they  have  to  the  favour  of  God  upon  Christ's 
account,  who  have  never  received  him  by  faith;  and 
consequently  have  no  interest  in  him,  nor  in  any  of 
his  saving  benefits?  Can  they  claim  the  benefits  of 
the  covenant  of  grace,  who  are  themselves  under  the 
covenant  of  works,  which  curses  them,  for  their  not 
continuing  in  all  things  written  in  the  book  of  the 
law  to  do  them?  I  entreat  you,  Sir,  to  consider  this 
case:  it  is  of  vast  importance  to  you.  If  you  have 
not  good  evidence  of  an  interest  in  Christ,  how  can 
you  pretend  to  the  privileges  purchased  with  his  pre- 
cious blood?  How  can  you  pretend  to  access  to  God 
through  him;  and  a  claim  to  the  blessed  influences 
of  his  Holy  Spirit  ?  How  can  unbelievers  have  a  claim 


84  FAMILIAR     LETTERS. 

to  the  favour  of  God  by  Christ,  when  he  himself  as- 
sures us,  that  the  wrath  of  God  abideth  ou  them  ? 

But  "  will  not  God  have  compassion  on  his  crea- 
tures, when  they  do  what  they  can  to  serve  him?" 
What  answer  would  a  prince  make  to  a  condemned 
rebel  in  his  shackles  and  dungeon  that  should  make 
this  plea  for  pardon?  Would  the  criminal's  doing 
what  he  can  to  serve  his  prince  (which,  in  his  present 
state,  is  nothing  at  all  to  any  good  purpose)  atone  for 
his  past  rebellion  ?  Or  would  this  qualify  him  for  his 
prince's  favour,  while  he  yet  retains  the  same  enmity 
in  his  heart  against  him,  and  will  not  so  much  as  sub- 
mit to  his  sovereign  good  pleasure  and  mere  mercy  ? 
The  application  is  easy.  And  it  belongs  to  you,  Sir, 
to  consider  seriously,  whether  a  sinner,  who  is  dead 
in  trespasses  and  sins,  who  is  in  a  state  of  rebellion 
against  God,  and  therefore  under  the  condemning  sen- 
tence of  the  law,  can  any  more  atone  for  his  sins,  or 
make  a  reasonable  plea  for  grace  and  pardon,  than 
tlie  traitoi-  aforesaid.  But  were  your  reasoning  ever 
so  just,  it  would  afford  you  no  grounds  of  comfort. 
For  there  never  was,  nor  ever  shall  be,  any  man  that 
can  fairly  make  this  plea  in  his  own  favour,  and  truly 
say  he  has  done  all  he  can  in  the  mortifying  his  lusts, 
and  in  his  endeavours  to  serve  God.  There  will,  after 
all  his  attempts,  remain  enough  neglected,  even  of 
the  external  part  of  his  duty,  that  was  most  in  his 
own  power,  to  condemn  both  his  person  and  his  ser- 
vices. 

You  complain,  that  "the  arguments  in  the  book  I 
sent  you,  do  not  give  you  satisfaction.""^  Well,  I 
have  here  added  some  further  evidence,  to  what  was 
there  offered;  and  would  now  call  upon  you  to  consid- 
er, whether  all  these  things  put  together  does  not  make 
it  evident,  that  you  depend  on  mere  mercy,  and  con- 
vince you  of  those  Scripture  truths,  that  it  is  not  in  him 
that  willeth,  nor  in  him  that  runneth,  but  in  God  that 
showeth  mercy;  and  that  Godgivethhis  saving  grace 
only  because  it  hath  so   seemed  good  in  his  sight. 

*  The  True  Scripture  Doctrine,  &c. 


FAMILIAR      LETTERS 


85 


Consider,  whether  you  can  atone  for  past  sins  by  pre- 
sent duties,  by  duties  which  are  so  poUuted  by  the 
principle  from  which  they  flow,  and  which  have  so 
much  carnahty,  selfishness,  hypocrisy,  and  sinful  de- 
fects cleaving  to  them,  that  if  the  iniquity  of  your 
most  holy  things  be  imputed,  it  must  greatly  mcrease 
the  moral  distance  between  God  and  you.  Consider, 
whether  while  you  are  under  the  law,  or  covenant  of 
works,  you  are  capable  not  only  to  fulfil  all  its  pre- 
ceptive demands,  and  so  not  further  expose  yourself 
to  its  curses,  but  also  to  do  something  towards  making 
satisfaction  to  God's  justice  for  what  you  have  al- 
ready done  amiss,  and  to  merit  his  favour.  Or  con- 
sider, whether  you  have  any  claim  to  God's  accep- 
tance of  your  person  upon  Christ's  account,  without 
an  interest  in  him,  and  whilst  condemned  already  by 
his  own  mouth,  and  under  the  wrath  of  God  for  your 
unbelief.  Consider,  whether  you  can  have  any  pro- 
mise of  acceptance  to  plead,  while  you  remain  under 
the  curse  both  of  the  law  and  gospel.  Consider,  whe- 
ther an  omniscient  and  holy  God  can  be  either  de- 
luded or  gratified  with  mere  external  shows  of  reli- 
gion, when  he  knows  you  have  a  heart  in  you  that  is 
far  from  him.  Consider,  whether  you  can  ever  make 
the  case  better,  by  all  your  endeavours  to  change 
your  own  heart,  and  to  create  yourself  anew  in  Christ 
Jesus,  any  more  than  you  can  produce  a  new  world. 
Consider,  whether  you  dare  venture  your  eternity 
upon  this  issue,  that  you  sincerely  do  what  you  can 
to  serve  God  ;  and  whether  there  be  not  such  sinful 
defects  clea\  ing  to  your  best  performances,  as  may 
justly  condemn  both  you  and  them.  Consider,  again, 
whether  if  you  should  do  all  you  can  in  the  service  of 
God,  you  would  do  any  thing  that  would  either  fully 
come  up  to  the  terms  of  the  covenant  of  grace,  or 
bear  the  least  proportion  to  that  salvation  which  the 
gospel  requires.  Consider  once  more,  whether  the 
glorious  God  has  not  an  absolute  right  to  dispose  of 
his  own  favours,  just  how,  when,  and  where  he 
pleases;  and  whether  he  has  not  assured  us,  that  he 
will  bestow  his  everlasting  mercy  upon  none  but 


86  FAMILIAR     LETTERS. 

those  who  are  really  conformable  to  the  terms  of  the 
covenant  of  grace. 

Now,  Sir,  if  you  while  ungenerate  can  neither  make 
atonement  for  your  past  sin  and  guilt,  nor  come  up  to 
the  demands  of  the  law  of  nature:  if  you  can  neither 
please  God  by  your  sinful  performances,  nor  impose 
upon  him  by  your  hypocritical  shows:  if  you  run 
further  in  debt  by  the  sin  in  your  very  duties,  instead 
of  paying  any  thing  of  the  old  score:  if  you  have  no 
claim  to  acceptance  on  Christ's  account,  without  a 
special  interest  in  him;  nor  any  claim  to  the  benefits 
of  the  covenant  of  grace,  till  you  actually  comply 
with  the  terms  of  it :  if  both  law  and  gospel  condemn 
you  in  your  present  state ;  and  nothing  but  omnipo- 
tence can  change  your  heart,  and  make  your  state 
better:  if  God  be  a  sovereign  donor  of  his  own  favours; 
and  you  can  have  no  promise  to  plead,  while  you 
remain  under  the  curse  and  wrath  of  God,  and  a 
stranger  to  the  covenants  of  promise:  if  even  you 
yourself  must  allow  all  these  things  to  be  undoubted 
truths,  it  must  then  be  true,  even  to  demonstration, 
that  (while  in  such  a  state)  you  are  capable  of  no 
qualifying  condition  of  the  divine  favour;  and  had 
need  therefore  to  feel  that  you  depend  on  mere  mercy. 

To  conclude  this  head,  if  God  himself  may  be  be- 
lieved in  the  case,  He  will  have  mercy  upon  whom 
he  will  have  mercy;  and  whom  he  will,  he  harden- 
eth,  Rom.  ix.  18.  'Tis  not  for  our  sakes,  that  he  be- 
stows grace  upon  us,  but  for  his  holy  name's  sake, 
Ezek.  xxxvi.  22,31.  He  predestinates  us  unto  the 
adoption  of  children  by  Jesus  Christ  to  himself,  ac- 
cording to  the  good  pleasure  of  his  will,  to  the  praise 
of  the  glory  of  his  grace,  wherein  he  hath  made  us 
accepted  in  the  beloved,  Eph.  i.  5,  6.  He  acts  in  this 
case  according  to  his  own  sovereign  pleasure,  as  a 
potter  that  hath  power  over  his  clay,  to  make  one  ves- 
sel to  honour  and  another  to  dishonour:  and  we  have 
no  liberty  to  reply  against  God :  it  is  insufferable  ar- 
rogance for  the  thing  formed  to  say  to  him  that  form- 
ed it,  why  hast  thou  made  me  thus  ?  Rom.  ix.  20,21. 
Sir,  as  you  yourself  claim  a  sovereignty  in  the  dispen- 


FAMILIAR      LETTERS 


87 


satioii  of  your  favours,  surely  you  will  not  dare  lo 
deny  a  like  sovereignty  in  the  eternal  God.  Believe 
it,  the  glorious  God  is  a  sovereign  Benefactor  ;  and 
he  will  be  acknowledged  as  such,  by  all  that  ever 
partake  of  his  saving  mercy. 

And  now  I  am  prepared  to  show  you,  that  the  con- 
sequence which  you  draw  from  this  doctrine,  is  un- 
just, and  even  directly  contrary  to  the  improvement 
you  ought  to  make  of  it. 

And  the  reason  I  offer  for  this  is,  that  a  realizing 
belief  of  the  truth  before  us  directly  tends  to  bring 
most  glory  to  God,  and  most  safety,  comfort,  and  hap- 
piness to  yourself.  It  is  easy  to  conceive  how  it  con- 
duceth  most  to  God's  glory,  for  us  to  consider  him  as 
the  fountain  and  foundation  of  all  grace  and  mercy; 
and  to  consider  all  the  favours  we  enjoy  or  hope  for, 
as  flowing  from  the  mere  goodness  of  his  nature,  and 
not  from  any  motive  or  inducement  which  we  can 
possibly  lay  before  him.  In  this  view  of  the  case  we 
do  that  honour  to  an  infinite  and  eternal  Being,  as  to 
suppose  him  a  self-existent,  independent,  and  immu- 
table Sovereign:  while,  on  the  contrary,  to  imagine 
ourselves  capable  by  any  thing  we  can  do  to  change 
his  purposes,  engage  his  affections,  or  excite  and  move 
his  compassions  towards  us,  is  to  conceive  him  to  be 
altogether  such  an  one  as  ourselves,  liable  to  new  im- 
pressions from  our  complaints  or  persuasions,  mutable 
in  his  affections,  and  dependant  upon  our  duties  for 
the  exercise  of  his  grace.  And  I  leave  it  to  you  to 
judge  which  of  these  apprehensions  are  most  worthy 
of  that  God,  who  is  infinitely  exalted  above  us;  and 
is  without  any  variableness  or  shadow  of  turning.  I 
leave  it  likewise  to  you  to  judge,  which  principle  is 
most  likely  to  subserve  our  best  interests,  that  which 
does  most  honour,  or  that  which  does  the  most  dis- 
honour to  God. 

If  we  apply  this  to  the  present  case,  I  ask  in  which 
way  can  we  find  most  encouragement  to  seek  or  strive 
for  mercy?  In  which  way  have  we  the  best  prospect 
of  success?  By  entertaining  false  and  dishonourable 
conceptions  of  the  Divine  Being,  and  denying  to  God 


8S 


FAMILIAR      LETTERS 


the  glory  which  is  due  to  his  name?  Or  else  by  lying 
at  the  foot  of  a  sovereign,  and  thereby  ascribing  to 
him  the  infinite  perfections  of  his  excellent  nature? 
Though  in  this  latter  way,  you  can  make  no  change 
in  God,  you  will  nevertheless  have  the  evidence  that 
he  has  made  a  change  in  you,  and  a  comfortable 
prospect,  that  by  bringing  you  to  a  submission  to  his 
sovereignty,  he  has  a  design  of  special  favour  to  your 
soul. 

If  we  should  yet  further  continue  our  view  of  this 
case,  it  will  appear,  that  submission  to  the  mere  sove- 
reign mercy  of  God  is  most  conducive  to  your  own 
comfort,  safety,  and  happiness.  This  consideration 
is  a  just  foundation  of  comfort  and  hope,  in  that 
it  obviates  the  darkness  and  discouragements,  that 
"would  otherwise  arise  from  a  sense  of  your  guilt 
and  unworthiness,  and  from  your  impotence  and  un- 
avoidable infirmity  and  imperfection  in  the  service  of 
God. 

What  hope  could  you  find  from  your  duties,  when 
after  your  best  endeavours,  you  could  see  so  much 
deadness,  formality,  and  hypocrisy,  in  your  highest 
attainments?  What  hope  from  your  reformations, 
when  you  find  so  much  sin  and  corruption  gaining 
ground  against  all  your  good  purposes  and  resolu- 
tions? What  hope  from  your  good  affections,  when 
so  much  hardness  of  heart,  worldly-mindedness,  sen- 
suality, and  carnal  dispositions,  are  separating  be- 
tween God  and  you?  Can  you  quiet  your  soul  by 
imposing  upon  an  omniscient  God,  with  your  vain 
shows  and  flattermg  pretences  ?  No,  Sir,  if  you  have 
any  true  discovery  of  your  own  heart,  these  conside- 
rations must  continually  perplex  and  distress  your 
soul  with  distracting  fears  and  despondencies,  as  long 
as  you  are  thus  compassing  yourself  about  with 
sparks  of  yonr  own  kindling.  For  these  defects  and 
imperfections  will  certainly  accompany  your  best  reso- 
lutions, endeavours, and  attainments.  But,then,on  the 
other  hand,  if  you  depend  on  mere  mercy,  and  submit 
to  God  as  the  sovereign  disposer  of  his  own  favours, 
you  have  good  grounds  of  encouragement  and  hope. 


FAMILIAR      LETTERS.  89 

Are  yonr  sins  great,  and  greatly  aggravated?  The 
mercy  of  God  exceeds  ihem  all.  Have  you  no  agree- 
able qualifications  to  recommend  yon  to  the  favour 
of  God?  Multitudes  of  others  have  found  mercy,  wiio 
had  no  better  qualifications  than  you  have.  Have 
you  no  special  promise  to  depend  upon  as  belonging 
to  you  while  in  an  unconverted  state?  Yet  is  it  not 
sufficient  that  you  have  gracious  encouragement  to 
leave  all  in  the  hands  of  that  mercy  wliich  infinitely 
exceeds  your  highest  apprehensions  or  imaginations? 
Are  you  incapable  to  come  up  to  the  terms  of  grace 
proposed  in  the  gospel?  There  is  yet  hope  in  God's 
omnipotent  mercy,  that  he  will  work  in  you  both  to 
will  and  to  do,  of  his  own  good  pleasure.  He  has  done 
it  for  thousands  of  sinners  no  better  than  you. 

Now,  Sir,  look  around  you ;  and  see  what  refuge 
you  can  possibly  betake  yourself  to.  You  are  in  the 
hands  of  justice;  and  which  way  can  you  make  your 
escape?  If  you  attempt  to  fly  from  God,  you  perish  : 
but  to  fly  to  him,  there  is  hope.  He  is  sovereign  in 
the  donation  of  his  favours,  you  have  therefore  as  good 
a  prospect  of  obtaining  salvation  (in  the  use  of  ap- 
pointed means)  as  any  unregenerate  person  in  the 
world.  Your  defects  and,  demerits  need  not  be  any 
discouragement:  For  his  mercy  triumphs  over  the 
guilt  and  unworthiness  of  the  greatest  sinners.  Is  it 
therefore  not  your  greatest  safety  to  lie  at  his  feet,  in 
the  way  of  his  appointments,  where  there  is  a  blessed 
hope  set  before  you  ?  In  this  way  you  have  the  in- 
finite mercy  of  God,  the  gracious  encouragements  of 
the  gospel,  the  glorious  success  of  so  many  thousands 
who  have  tried  this  method,  to  animate  your  diligence 
and  hope.  And  there  is  no  other  way,  in  which  you 
have  any  encouragement  to  expect  renewing  grace 
and  pardoning,  saving  mercy. 

Since  you  wholly  depend  upon  God's  free  sovereign 
mercy,  you  should  use  the  more  diligent  and  earnest 
application,  in  all  the  ways  of  his  appointment,  (hat 
you  may  obtain  it.  Since  you  must  obtain  mercy  of 
God,  or  perish,  0  with  what  diligence  and  importu- 
nity, with  what  ardour  of  soul,  should  you  address  the 

7 


90  FAMILIAR      LETTERS. 

throne  of  grace,  for  deliverance  from  your  gnilt  and 
danger  ?  Since  in  a  way  of  sovereignty,  God  is  pleas- 
ed to  bestow  his  special  grace,  with  an  interest  in  his 
Son,  and  his  great  salvation,  at  what  time  and  by 
what  means  it  shall  seem  best  in  his  sight,  you  should 
therefore  at  all  times,  and  in  the  use  of  all  the  means 
of  grace,  be  seeking  the  Lord,  while  he  may  be  found, 
and  calhng  upon  him  wliiie  he  is  near. 

Can  it  be  thought  just  reasoning,  that  because  you 
cannot  help  yourself,  and  there  is  none  but  God  can 
help  you,  it  is  therefore  in  vain  to  apply  to  him  for 
help  ?  That  because  you  have  no  claim  to  his  favour, 
but  lie  at  his  mercy,  you  will  not  therefore  seek 
mercy  at  his  hands?  Does  not  this,  at  the  first  view, 
appear  contrary  to  all  the  methods  of  reasoning  we 
should  use  in  any  other  case  ?  Can  you  promise 
yourself  comfort,  from  such  reasonings  and  such  con- 
clusions as  these,  in  your  last  expiring  moments,  when 
your  soul  is  entering  upon  its  eternal  and  unchange- 
able state  ? 

But  you  ohject,  "  If  God  in  sovereignty  designs 
mercy  for  us,  we  shall  obtain  it,  whether  we  seek,  or 
no:  and  if  not,  it  is  in  vain  to  strive."  To  this  it  is 
sufficient  to  answer,  that  God  never  does  in  sove- 
reignty appoint  salvation  for  any,  in  the  final  wilful 
neglect  of  gospel  means.  He  is  sovereign  in  the 
appointment  of  the  means,  as  well  as  of  the  end. 
The  same  glorious  Sovereign,  who  assures  us,  that 
it  is  not  for  our  sakes  that  he  bestows  his  special 
grace  upon  us,  but  for  his  own  name's  sake,  does 
also  let  us  know,  that  he  will  be  inquired  of  by  the 
house  of  Israel  to  do  this  for  them.  Whence  it  fol- 
lows, that  if  we  have  not  a  heart  to  seek  with  earnest 
diligence,  for  the  gracious  influences  of  the  Spirit  of 
God,  there  is  no  pros])ect  we  shall  ever  obtain.  For 
God  will  make  us  feel  the  want  of  his  mercy,  and 
will  make  us  esteem  his  salvation  worthy  of  our  care 
and  pains;  or  leave  us  to  the  unhappy  eff'ects  of  our 
own  madness  and  folly.  But  if  we  have  hearts  given 
us,  to  be  humbly  and  earnestly  attending  upon  the 
means  of  grace,  it  is  an  encouraging  sign,  that  he 


FAMILIAR      LETTERS.  91 

who  has   excited  our  diligence,  intends  to  crown  it 
with  success. 

You  see,  Sir,  I  have  obeyed  your  commands;  and 
have  addressed  you  with  as  much  plainness  and 
familiarity  as  the  cause  requires,  and  you  yourself 
have  demanded. 

That  God  may  effectually  bring  you  to  submit 
to  the  terms  of  his  grace,  and  enable  you  so  to  run, 
as  that  you  may  obtain,  is  the  prayer  of 

Yours,  &c. 


LETTER  VIII. 

THE     DIFFERENCE     BETWEEN    A    TRUE   SAVING    FAITH,    AND    A 
DEAD    TEMPORARY    FAITH,    DISTINCTLY    CONSIDERED. 

Sir — Your  complaints  do  exactly  answer  my  expec- 
tations. It  is  not  your  case  alone,  to  have  "unworthy 
apprehensions  of  God,  vain  trifling  imaginations,  and 
strange  confusion  of  mind,  accompanying  the  ex- 
ercises of  religion."  It  is  no  new  thing  for  those 
who  are  setting  out  in  earnest  in  a  religious  course, 
to  find  by  experience,  that  their  "  progress  in  religion 
bears  no  proportion  to  their  purposes:"  And  that 
their  "good  designs  and  resolutions,  come  to  but 
little  more  than  outside  appearances,  and  no  way 
answer  their  hopes."  It  is  matter  of  thankfulness, 
that  you  have  a  leeling  sense  of  this.  I  hope,  if  no 
other  arguments  will  convince  you  of  the  truth  of 
what  was  insisted  on  in  my  last,  you  will  at  least  be 
convinced  by  your  own  experience,  that  you  depend 
on  mere  mercy. 

You  "  thank  me  for  my  plainness  and  faithfulness 
to  a  poor  wretched  infidel,  who  yet  breathes,  out  of 
hell,  by  the  mere  patience  of  an  aflfronted  Saviour." 
I  had  not  only  the  warrant  of  your  commands,  but 
the   vast   importance  of  the   concern  before  us,  to 


92 


FAMILIAR      LETTERS. 


embolden  me  to  lay  by  all  reserves;  and  even  to 
transgress  the  common  rules  of  decorum  and  respect, 
in  my  former  letters.  And  you  need  not  "conjure 
me  to  retain  the  same  freedom."  I  am  no  courtier: 
nor  am  I  at  all  acquainted  with  the  fashionable 
methods  of  the  heau  inonde.  I  shall  therefore  apply 
myself  according  to  my  capacity,  in  my  accustomed 
methods  of  address,  to  answer  your  desires. 

You  observe,  "  that  I  insinuate  as  if  men  may  be- 
lieve the  truth  of  the  gospel,  without  a  saving  faith 
in  Christ,  without  an  interest  in  him,  or  a  claim  to  the 
benefits  of  his  redemption.  You  "therefore  desire  I 
would  give  yon  the  distinguishing  characters  of  a 
saving  faith,  and  show  you  wherein  the  difference 
lies,  between  a  true  faith  and  that  which  is  common 
to  hypocrites,  as  well  as  to  Christians  indeed." 

I  do  indeed  insist  upon  it,  that  men  may  notionally 
and  doctrinally  believe  the  truth  of  the  gospel,  with- 
out a  saving  faith  in  Christ,  and  without  an  interest 
in  him,  or  a  claim  to  the  benefits  of  his  redemption. 
This  is  a  truth  clearly  taught  in  the  Scriptures,  and 
abundantly  evident  from  the  reason  and  nature  of 
things.  If  any  therefore  should  expect  salvation, 
from  a  mere  doctrinal  and  historical  faith  in  Christ, 
they  will  in  the  conclusion  find  themselves  disap- 
pointed and  ashamed  of  their  hope. 

We  read,  John  xii.  42,  43,  of  many  of  the  chief 
rulers  vv'ho  beheved  in  Clirist,  but  dared  not  confess 
him;  for  they  loved  the  praise  of  men  more  than  the 
praise  of  God.  And  will  any  man  imagine,  that  such 
believers  who  dare  not  confess  Christ  before  men, 
shall  be  confessed  by  him  before  his  heavenly  Father 
and  his  holy  angels  in  the  great  day  of  retribution? 
Will  any  man  imagine  that  our  blessed  Lord  will  own 
such  of  his  sincere  disciples  and  followers,  who  love 
the  praise  of  men  more  than  the  praise  of  God? 
Here  then  is  a  clear  instance  of  a  doctrinal  and  his- 
torical faith,  which  was  not  saving;  and  could  give 
no  claim  to  the  promise  made  to  true  believers.  We 
have  this  matter  further  illustrated  and  confirmed  by 
the  apostle  James,  in  the  second  chapter  of  his  epis- 


FAMILIAR      LETTERS 


93 


tie;  where  we  are  shown,  tliat  such  a  faith  is  dead, 
being  alone;  that  it  is  but  a  carcase  without  breath. 
As  the  l)ody  without  the  spirit  is  dead,  so  failh  with- 
out works  is  dead  also.  Of  such  a  faith  we  may 
therefore  say  with  the  same  apostle,  Wiiat  doth  it 
profit,  though  a  man  say  tliat  he  has  faith  ?  Can  failh 
save  him  ? 

But  I  need  not  multiply  Scripture  quotations  in  this 
case.  It  is  what  is  continually  confirmed  to  us  by 
our  own  observation.  Hov/  many  do  we  see  every 
day,  who  acknowledge  the  truth  of  the  gospel,  and 
yet  live  worldly,  sensual,  and  vicious  lives;  who  pro- 
fess they  know  Christ,  but  in  works  deny  him;  who 
call  themselves  by  his  name,  and  yet  value  their  lusts 
and  idols  above  all  the  hopes  of  his  salvation ;  and 
even  run  the  venture  of  eternal  perdition,  rather  than 
deny  themselves,  take  up  their  cross  and  follow  him? 
Now  there  can  be  nothing  more  certain,  than  that 
these  men  are  utterly  unqualified  for  the  kingdom  of 
God  ;  and  that  they  can  have  no  special  interest  in 
him  who  gave  himself  for  us,  that  he  might  redeem 
us  from  all  iniquity,  and  purify  unto  himself  a  pecu- 
liar people,  zealous  of  good  works. 

As,  on  the  one  hand,  there  is  a  gracious  promise  of 
final  salvation,  to  all  who  believe  on  the  Lord  Jesus 
Christ:  He  that  believeth,  and  is  baptized,  shall  be 
saved  :  He  that  believeth  on  the  Son,  hath  everlasting 
life:  So,  on  the  other  hand,  there  is  a  sort  of  be- 
lievers, who  can  have  no  claim  to  this  promise,  nor 
any  interest  in  the  salvation  by  Christ.  It  must 
therefore  be  of  infinite  consequence,  that  we  have 
indeed  the  faith  of  God's  elect  that  we  may  become 
the  children  of  God  by  faith  in  Jesus  Christ;  and 
therefore  that  our  faith  be  distinct,  in  its  nature  and 
operations,  from  such  an  empty,  lifeless,  and  fruitless 
belief,  with  which  the  formal,  wordly,  and  sensual 
professor  may  deceive  and  destroy  his  own  soul. 
From  whence  it  appears,  that  your  question  is  most 
important;  and  deserves  a  most  careful  and  distinct 
answer;  which  I  shall  endeavour  in  the  following 
particulars: 


94  FAMILIAR       LETTERS. 

1.  A  true  and  saving  faith,  is  a  realizing  and  sen- 
sible impression  of  the  truth  of  the  gospel:  whereas 
a  dead  faith  is  but  a  mere  notional  and   speculative 
belief  of  it.     Faith  is  by  the   apostle  described,  the 
substance  of  things  hoped  for,  and  the  evidence  of 
things   not  seen:  That  which  brings  eternal  things 
into  a  near  view,  and  represents  them  unto  the  soul 
as   undoubted  realities.     Whence  it  is,  that  the  true 
believer,  when  he  has  experienced  the  defect  of  his 
own  purposes  and  endeavours,  when  he  is  wearied  out 
of  all  his  false  refuges,  emptied  of  all  hope  in  himself, 
and  is  brought  to  see  and  feel  the  danger  and  misery 
of  his  state  by  nature,  he  is  then  brought  in  earnest 
to  look  to  Jesus,  as  the  only  refuge  and  safety  of  his 
soul.     He  then  sees  the  incomparable  excellency  of  a 
precious  Saviour,  breathes  with  ardent  desire  after 
him,  repairs  to  him  as  the  only  fountain  of  his  hope  ; 
and  proportionably  to  the  evidence  of  his  interest  in 
him,  rejoices  in  Christ  Jesus,  having  no  confidence  in 
the  flesh.     Now,  the  blessed  Saviour  and  his  glorious 
salvation  is  the  subject  of  his  serious,  frequent,  and 
delightful  contemplation.     Now,  an  interest  in  Christ 
is  valued  by  him  above  all  the  world;  and  he  is  in 
earnest  to  obtain  and  maintain  good  evidence,  that 
his  hope  in  Christ  is  well  founded.     Now,  the  favour 
of  God,  and  the  concerns  of  the  unseen  and  eternal 
world,  appear  of  greater  importance  than  every  thing 
else.    He  now  mourns  under  a  sense  of  his  former  sins, 
he  groans  under  the  burden  of  his  remaining  corrup- 
tions and  imperfections;  and  with  earnest  diligence 
follows  after  holiness,  endeavouring  to  work  out  his 
own  salvation  with  fear  and  trembling.     And  in  a 
word,  he  has  such  an  impression  of  these  invisible 
realities,  that  whatever   temptations,  desertions,   or 
prevailing  corruptions  he  may  conflict  with,  nothing 
can  so  banish  the  great  concern  from  his  breast,  as  to 
make  him  habitually  slothful  and  indifl"erent  about  it. 
Nothing  can  quiet  him,  short  of  having  his  heart  and 
afl'ections  engaged  in  the  things  of  God  and  godliness; 
and  his  appetites  and  passions  under  the  restraint  and 
governing  influence  of  the  law  of  the  Spirit  of  life. 


FAMILIAR      LETTERS. 


95 


But  now,  on  the  other  hand,  if  we  take  a  view  of 
the  influence  which  a  dead  faith  has  upon  the  soul, 
it  is  evident,  that  this  usually  leaves  the  subjects  of  it 
secure  and    careless,  trifling  and  indiflerent,  in  the 
concerns  of  the  eternal  world.     These  appear  to  such 
a  person  but  distant  futurities,  which  do  not  engage 
his  solemn  attention,  and  make  him  in  earnest  solici- 
tous about  the  event;  nor  give  any  efl"ectual  check  to 
his  inordinate  appetites  and  passions.    Or  if  (as  it  some- 
times happens)  any  awakening  dispensation  alarms 
the  conscience  of  such  a  person,  to  a  distressing  ap- 
prehension of  his   guilt  and   danger,  drives   him  to 
duties  and   external  reformations,  and  makes   him 
more  careful  and  watchful  in  his  conduct,  he  has  yet 
no  sensible  impressive  view  of  the  way  of  salvation 
by  Jesus  Christ.     He  either  endeavours  to  pacify  the 
justice  of  God,  and  his  own  conscience,  by  his  du- 
ties and  religious  performances;  and  so  lulls  himself 
asleep  again  in  his  former  security  :  or  else  continues 
to  agonize  under  most  dark,  dreadful  and  unworthy 
apprehensions  of  the  glorious  God,  as  if  he  were  im- 
placable  and   irreconcilable  to  such  sinners  as  he. 
Such  a  person  would  readily  acknowledge,  but  he 
cannot  feel  this  blessed  truth,  that  Christ  Jesus  is  a 
sufficient  Saviour.     He  allows  it  to  be  truth ;  but  it  is 
to  him  such  a  truth,  as  has  no  effectual  influence  upon 
his  heart  and  life.     Though  he  owns  this  to  be  true  : 
Yet   he  can  never  comfortably  venture  his  soul  and 
his  eternal   interest  upon  it,  unless  a  ray  of  divine 
light  shine  into  his  soul,  and  give  him  a  lively  and 
sensible  view  of  what  he  could  before  have  but  a 
slight  and  superficial  apprehension  of. 

Here,  then,  you  see  an  apparent  diff'erence  between 
a  true  and  a  false  faith.  The  one  realizes  the  great 
truths  of  the  gospel,  by  a  lively  and  feeling  discovery 
of  them;  giving  the  light  of  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ.  The  other 
gives  but  a  lifeless  and  inactive  assent  to  these  im- 
portant truths  ;  the  one  influences  the  heart  and  aflec- 
tions,  and  by  beholding  with  open  face,  as  in  a  glass, 
the  glory  of  the  Lord,  changes  the  soul  into  the  same 


96  FAMILIAR      LETTERS. 

image,  from  glory  to  glory:  the  other  only  swims  in 
the  iiead,  and  leaves  the  heart  in  a  state  either  of 
security  or  despondency.  The  one  is  an  abiding  prin- 
ciple of  divine  life,  from  which  there  flow  rivers  of 
living  water:  the  other  is  transient  and  unsteady,  and 
leaves  the  soul  short  of  any  spiritual  principle  of  life 
and  activity. 

2.  A  saving  faith  is  an  hearty  consent  to  the  terms 
of  the  gospel :  while  a  dead  faith  is  but  a  cold  assent 
to  the  truth  of  it.  Accordingly,  a  true  faith  is  in  the 
gospel  described  to  be  a  receiving  of  the  Lord  Jesus 
Christ.  To  as  many  as  received  him,  to  them  gave 
he  power  to  become  the  children  of  God.  Our  bles- 
sed Redeemer  is  freely  off'ering  himself  and  his  saving 
benefits  to  poor  perishing  sinners  in  the  gospel.  Our 
compliance  with  and  acceptance  of  the  gospel  off"er, 
are  the  terms  of  our  interest  in  him,  and  constitute  the 
faith  of  God's  elect.  They  therefore,  and  they  only, 
are  true  believers  in  Christ,  who  heartily  acquiesce  in 
the  glorious  metliod  of  a  sinner's  recovery  from  ruin 
by  Jesus  Christ;  and  heartily  accept  an  offered  Sa- 
viour in  all  his  offices  and  benefits.  A  true  believer, 
convinced  of  his  natural  blindness  and  ignorance,  re- 
pairs to  the  Lord  Jesus  Christ,  to  enlighten  his  mind, 
to  make  his  way  plain  before  him,  and  to  give  him  a 
clear,  sensible,  and  spiritual  acquaintance  with  the 
great  things  of  his  eternal  peace.  Tl^e  true  believer 
has  found  by  experience  his  utter  incapacity  to  pro- 
cure the  divine  favour  by  the  best  of  his  duties,  refor- 
mations, or  moral  performances,  and'that  he  has  cause 
to  be  ashamed  and  confounded  in  his  own  sight,  for 
the  great  defects  of  his  highest  attainments  in  religion  : 
and  therefore  welcomes  the  Lord  Jesus  Christ  to  his 
soul,  as  the  Lord  his  righteousness,  repairs  to  him, 
and  to  him  only,  for  wisdom,  righteousness,  sanctifi- 
cation  and  redemption;  and  builds  all  his  hope  of  ac- 
ceptance with  God,  upon  what  Christ  has  done  and 
suffered  for  him.  The  true  believer  labours  and  is 
heavy  laden  with  the  sinfulness  of  his  nature;  and 
longs  for  a  further  victory  over  his  corrupt  affections, 
appetites,  and  passions,  for  more  spirituality  in  his 


FAMILIAR      LETTERS 


97 


duties,  and  for  a  further  progress  in  piety  and  holi- 
ness;  and  tlierefore  heartily  desires  and  accepts  the 
Lord  Jesus  Christ  as  his  sanctifier,  as  well  as  Saviour  ; 
and  earnestly  seeks  after  the  renewing,  strengthening, 
and  quickening  influences  of  his  blessed  Spirit.  The 
true  believer  feels  the  necessity  of  this  blessed  Saviour 
in  all  his  oflices,  relations,  and  characters.  He  sees 
him  to  be  just  such  a  Saviour  as  his  soul  wants;  and 
therefore  cheerfully  accepts  a  whole  Christ,  with  his 
whole  heart,  witliout  any  desire  of  other  terms  of  ac- 
ceptance witli  God.  He  may  entertain  dark  appre- 
hensions of  himself,  and  complain  heavily  of  the  great 
defects  of  his  faith  and  holiness:  but  he  can  never 
entertain  hard  thoughts  of  the  gospel  scheme;  nor 
complain  of  the  terms  of  salvation  therein  proposed. 
These  appear  to  him  the  Avisdom  of  God,  and  the 
power  of  God  ;  and  every  way  answer  the  exigencies 
of  his  state,  and  the  desires  of  his  soul. 

But  if,  on  the  contrary,  we  consider  the  character 
of  a  dead  faith,  it  is  what  never  brings  the  soul  to  a 
full  consent  to  the  terms  of  the  gospel,  without  some 
exception  and  reserve.  The  unsound  believer  may 
imagine,  that  he  accepts  the  Lord  Jesus  Christ  as  his 
Saviour:  but  what  is  the  foundation  and  encouraging 
motive  of  his  imaginary  compliance  with  the  gospel 
offer?  Upon  an  impartial  inquiry,  it  will  always  be 
found  to  be  something  in  himself:  his  good  aff'ections, 
duties,  moralities,  reformations,  promises  or  purposes. 
He  endeavours  by  these  to  recommend  himself  to  God ; 
and  on  account  of  these,  he  hopes  to  find  acceptance 
through  Christ.  Or  if  he  feels  ever  so  strong  a  desire 
of  salvation  by  Christ,  yet  he  is  driven  to  it  only  by 
fear  and  self-love  ;  and  will  renew  his  affection  to  his 
other  lords,  as  soon  as  his  awakening  apprehensions 
are  worn  off.  He  does  not  feel  his  want  of  Christ's 
enlightening  and  enlivening  influences:  for  he  knows 
not  what  they  mean.  He  submits  not  to  the  right- 
eousness of  Christ.  For  he  is  still  endeavouring  to 
procure  acceptance  with  God  from  some  good  quali- 
fications in  his  own,  some  duties  which  he  performs, 
or  some  progress  which  he  makes  or  designs  to  make 


98 


FAMILIAR     LETTERS 


in  his  religious  course.  He  cannot  submit  to  Christ 
as  his  Lord.  For  there  is  some  slothful  indulgence, 
which  he  cannot  forego,  some  darling  lust  which  he 
cannot  part  with,  some  worldly  idol  which  his  heart 
is  set  upon,  or  some  difficult  duty  which  he  must  excuse 
himself  from. 

There  is  notliing  more  apparent,  than  the  distinc- 
tion between  these  two  sorts  of  believers.  The  one 
comes  to  Christ  destitute  of  all  hope  and  help  in  him- 
self; but  sees  enough  in  Christ  to  answer  all  his  wants. 
The  other  is  full  in  himself.  The  one  looks  to  Christ 
to  be  his  light.  The  other  leans  to  his  own  under- 
standing. The  one  makes  mention  of  Christ's  right- 
eousness, and  that  only.  The  other  hopes  for  an  in- 
terest in  Christ  and  his  salvation,  on  account  of  his 
own  attainments  ;  and,  in  effect,  expects  justification 
by  his  own  righteousness,  for  Christ's  sake.  The  one 
being  a  guilty,  polluted,  unworthy  soul,  comes  to  the 
blessed  Redeemer,  without  any  qualification  to  recom- 
mend it;  expecting  from  him  alone  all  the  supplies  he 
wants,  repairing  to  him  for  gold  tried  in  the  fire,  that 
he  may  be  rich;  for  eye-salve  that  he  may  see  ;  and 
for  white  raiment, that  he  maybe  clothed.  The  other 
ordinarily  raises  his  expectations  from  Christ,  in  pro- 
portion to  his  own  imaginary  qualifications  and  good 
disposition.  The  one  as  well  desires  salvation  by  Christ 
from  pollution,  as  from  guilt.  The  other  has  a  reserve 
of  some  deceitful  lust;  and  hugs  some  Delilah  in  his 
bosom,  which  he  cannot  be  willing  to  part  with.  In 
fine,  the  one  is  willing  to  accept  of  the  Lord  Jesus 
Christ  upon  any  terms.  The  other  will  not  come  to 
Christ,  but  upon  terms  of  his  own  stating.  But  I  shall 
find  occasion  to  speak  further  to  some  of  these  things, 
under  the  following  head. 

3.  A  saving  faith  is  a  humble  trust  in  and  depend- 
ance  npon  the  Lord  Jesus  Christ,  as  the  author  of  our 
eternal  salvation;  but  a  dead  faith  always  builds 
upon  some  false  foundation,  or  upon  none  at  all. 
A  saving  faith  is  often  described  in  Scripture  by  a 
"trusting  in  the  Lord,  committing  our  way  to  him, 
resting  on   him/'  and  other  such  like  expressions; 


FAMILIAR      LETTERS. 


99 


which  suppose  a  humble  confidence  in  the  abundant 
sufficiency  of  the  Redeemer's  merits,  and  the  bound- 
less riches   of  God's  mercy  in   him.     Accordingly, 
the  true  believer,  in  his  greatest  darkness  and  dis- 
couragement, ventures  his  soul  and  eternal  interests 
in  tiie  hands  of  Christ,  with,  at  least,  a  supporting 
and  encouraging   hope.     His  past  sins  may  appear 
in  the  most  afl>ighting  forms,  vastly  numerous,  dread- 
fully aggravated:  however,  he  yet  keeps  his  hope 
alive  with  this  comforting  consideration,  that  "the 
blood  of  Jesus  Christ  cleanseth  from  all  sin."  He  may 
be  oppressed  with  the  sense  of  the  horrible  defects  of 
his  duties   and   religious   attainments;   but  he   yet 
sees  righteousness  enough  in  Christ,  for  a  safe  foun- 
dation of  confidence,  though  he  find  none  in  himself. 
This,  and  this  alone,  keeps  his  soul  from  sinking, 
answers   the  clamours  of  conscience,  and  disposes 
him  to  rely  upon  the  free  grace  and  mercy  of  God. 
He  may  be  distressed  with  the  prevalence  of  his  in- 
ward corruptions;  he  may  in  an  unguarded  hour,  be 
surprised  and  foiled  by  the  power  of  his  sinful  appe- 
tites or  passions,  or  by  some  unexpected  temptation: 
but  even  in  this  case,  his  refuge  is  in  that  blessed 
advocate  with  the  Father,  Jesus  Christ  the  righteous. 
And  though,  from  sad  experience  of  his  own  dreadful 
imperfections,  he  may  be  ready  to  question  his  state, 
and  to  fear  lest  he  be  deceived,  and  lest  he  should 
finally  be  ashamed  of  his  hope,  nevertheless  he  ven- 
tures that  also  in  the  hands  of  Christ,  and  depends 
upon  him,  that  he   will  not  leave  his  sou"i  to  a  soul 
ruining   deceit,  but  will   guide  him  by  his  counsel, 
and  afterwards  bring  him  to  glory.     Such  a  depend- 
ance  upon  Christ  the  believer  ordinarily  exercises  in 
his  darkest  hours  and  dullest  frames.     But  when  in 
the  more  lively  exercise  of  grace,  and  when  Christ  is 
pleased  to  shine  into  the  soul  with  clearer  communi- 
cations of  his  love,  his  confidence,  like  a  rock  in  the 
sea,  stands  unmoved  in  the  greatest  tempests;  and  he 
i^nows  whom  he  has  believed,  that  he  is  able  to  keep 
that  which  he  has  committed  to  him,  against  tliat 
day.     With   this  confidence   he  can   even  glory  in 


1 00  FAMILIAR     LETTERS. 

tribulation;  he  can  cheerfully  look  death  itself  in  the 
face,  and  triumph  over  the  king  of  terrors. 

But  now  if  we  take  a  view  of  a  dead  faith,  we 
shall  find  in  it  the  quite  contrary  properties.  The 
insincere  professor  (as  has  been  observed  already) 
ordinarily  raises  his  expectations  and  encouragements 
from  something  in  himself.  His  good  frames,  his 
joys  and  comforts,  his  endeavours  or  designs  to  serve 
God,  are  what  he  has  to  depend  upon:  And  upon 
these  he  does  and  will  depend;  and  perhaps  will 
never  see  his  mistake,  unlil  it  be  too  late.  Some  of 
these  indeed  do  not  find  even  this  false  foundation  to 
build  upon  :  but  quiet  their  souls  with  a  loose  and 
general  hope.  They  believe,  that  God  is  merciful, 
and  that  Jesus  Christ  came  to  save  sinners;  or  they 
hope,  they  shall  some  time  or  another  obtain  grace, 
though  they  find  none  at  present.  Thus  too  many 
of  them  go  on  quietly  in  their  sins,  dwell  at  ease,  and 
cry  peace  to  their  souls,  until  the  flood  of  God's  dis- 
pleasure sweeps  away  their  refuges  of  lies.  Others 
there  be,  wlio  by  means  of  a  better  education,  or 
from  some  awakening  sense  of  their  guilt  and  danger, 
cannot  but  see,  that  these  beds  are  too  short  to  stretch 
themselves  upon ;  and  therefore  their  faith  is  their 
torment.  They  believe  in  Christ  as  their  judge;  but 
not  as  their  Saviour.  They  spend  their  lives  in  fears 
and  anxieties,  in  disquietude  and  uneasiness  of  mind, 
as  often  as  their  consciences  are  awake,  to  entertain 
any  serious  apprehensions  of  a  future  and  eternal 
world.  Thus  they  live  under  a  spirit  of  bondage; 
not  being  able  to  venture  their  guilty  souls  upon  the 
pardoning  mercy  of  God,  and  the  infinite  merit  of  the 
Redeemer's  blood. 

Nothing  can  be  more  apparent,  than  the  distinction 
and  difference  here  represented,  between  these  two 
sorts  of  believers.  The  one,  in  all  his  straits,  fears, 
difficulties  and  dangers,  looks  unto  Christ  as  to  a  sure 
foundation  of  safety,  confidence  and  hope :  And 
though  he  may  at  some  times  doubt  his  interest  im 
Christ,  he  can  at  no  time  deliberately  place  his 
confidence  or  expect  safety  for  his  soul  any  where 


FAMILIAR     LETTERS.  101 

else,  but  in  the  mere  mercy  of  God  in  Christ.  The 
other  leaves  the  soul  asleep,  or  else  seeks  rest  only 
from  the  righteousness  of  the  law,  from  desires  and 
endeavours  of  his  own,  and  must  either  find  comfort 
there,  or  no  where.  The  one  ventures  all  his  interest, 
and  all  his  hopes  of  grace  and  glory  upon  the  faith- 
fulness of  the  gospel  promises,  and  the  infinite  mercy 
of  God  in  Christ.  The  other  sees  no  way  to  quiet 
the  accusations  of  his  conscience,  and  to  obtain  quali- 
fications for  salvation,  by  depending  upon  a  naked 
promise.  In  a  word,  the  one  can  see  safety  and 
security,  in  leaving  all  the  concerns  both  of  time  and 
eternity  in  the  hands  of  Christ.  The  other  being 
ignorant  of  the  righteousness  of  God,  must  make  the 
righteousness  of  the  law  his  refuge,  or  else  live  with- 
out the  comfort  of  hope. 

4.  A  saving  faith  subjects  the  soul  to  the  sceptre 
and  yoke  of  Christ:  but  a  dead  faith  leaves  the  soul 
unrenewed  and  disobedient.  A  true  faith  purifies  the 
heart,  and  overcomes  the  world  ;  and  he  that  hath 
this  hope  in  Christ,  purifieth  himself  even  as  he  is 
pure.  A  true  faith  unites  the  soul  to  Christ,  as  the 
branch  is  united  to  the  vine ;  and  thereby  enables  the 
man  to  bring  forth  much  fruit.  The  true  believer 
hates  every  false  way,  he  mourns  over,  and  watches, 
strives,  and  prays  against  all  the  corruptions  of  his 
nature,  and  all  the  imperfections  of  his  heart  and  life. 
There  is  no  known  sin,  which  he  indulges  himself  in; 
no  known  duty,  which  he  willingly  neglects;  no 
difficulty  which  can  deter  him  from  following  Christ; 
no  temptation  which  can  allure  him  from  endeavour- 
ing a  conformity  to  the  whole  will  of  God.  Not  as 
though  he  had  already  attained  ;  or  were  already 
perfect.  He  has  daily  cause  to  lament  his  defects: 
but  yet  he  can  truly  say,  that  he  delights  in  the  law 
of  the  Lord  after  the  inward  man;  and  accordingly 
endeavours  in  every  station  and  relation,  in  all  his 
conduct  both  to  God  and  man,  as  well  in  secret  as 
openly,  to  live  a  life  of  conformity  to  God,  in  all  the 
duties  he  requires  of  him.  And  wherein  he  cannot 
attain,  he   is  yet  pressing   towards   perfection,   and 


102 


FAMILIAR    LETTEBS, 


groaning  after  a  fiiriher  progress  in  holiness,  even  in 
all  instances,  without  reserve  ;  nor  yet  satisfied  with- 
out a  final  perseverance,  to  crown  his  sincerity. 

But,  on  the  other  hand,  the  obedience  of  an  insin- 
cere professor  is  very  partial,  defective,  temporary, 
and  but  a  matter  of  force  and  constraint  upon  the  ap- 
petites and  affections.  If,  with  Herod,  he  reforms  and 
does  many  things,  yet  he  retains  his  Herodias,  some 
darling  corruption  unmortified,  or  leaves  some  un- 
pleasant duty  neglected.  Or  if  by  the  lashes  of  an 
awakened  conscience,  he  is  driven  for  a  time  to  a 
more  general  reformation  from  all  known  sin,  and  to 
outward  attendance  upon  all  known  duty,  he  finds 
no  inward  complacency  in  it,  and  therefore  is  like  a 
dull  horse,  that  will  be  kept  on  his  way  no  longer  than 
he  feels  a  spur  in  his  side. 

Here,  then,  is  a  conspicuous  diflference  between  a 
true  and  false  believer.  The  one  has  a  principle  of 
holiness,  a  delight  in  it,  and  an  earnest  and  continu- 
ing desire  after  further  proficiency  in  the  divine  life. 
Tiie  other  only  aims  at  so  much  holiness  as  he  thinks 
will  save  him  from  hell,  but  cares  for  nothing  more ; 
and  what  he  has,  is  excited  by  fear,  or  constrained 
by  force,  contrary  to  the  natural  tendency  and  bias  of 
his  soul.  In  fine,  the  one  makes  it  the  endeavour  of 
his  life  to  approve  hmaself  to  a  pure,  holy,  and  omnis- 
cient God.  The  other  rests  in  endeavours  to  quiet 
his  conscience,  and  to  silence  its  clamours  and  accu- 
sations. 

5.  A  saving  faith  works  by  love  to  God  and  man, 
but  a  dead  faith  always  falls  short  of  both.  The  apos- 
tle assures  us,  that  if  we  have  all  faith,  so  that  we 
could  remove  mountains,  and  have  not  charity,  we 
are  nothing.  Faith  worketh  by  love ;  and  the  true 
believer  keeps  himself  in  the  love  of  God,  looking  to 
the  mercy  of  the  Lord  Jesus  Christ  for  eternal  life. 
He  delights  in  contemplating  the  glorious  perfections 
of  the  Divine  nature.  His  meditations  upon  God  are 
sweet,  and  the  thoughts  of  him  precious  to  his  soul. 
He  values  the  favour  of  God  as  life,  and  his  loving 
kindness  as  better  than  life.     If  he  can  have  the  glo- 


FAMILIAR     LETTERS, 


103 


rions  God  for  his  portion,  and  live  in  the  h'ght  of  his 
countenance,  he  can  be  content  with  straits  and  diffi- 
culties, trials,  and  afflictions,  here  in  the  world.  He 
takes  peculiar  pleasure  in  the  ordinances  of  God, 
and  all  the  appointed  means  of  a  near  approach  into 
his  special  presence;  and  is  especially  pleased  when 
favoured  with  sensible  communion  with  God. — 
Though  he  cannot  always  walk  so  near  to  God,  and 
find  such  sensible  delight  in  liim,  yet  he  laments  his 
absence  when  he  withdraws;  heavily  complains  of 
his  own  deadness,  worldliness,  or  sensuality,  which 
separates  between  God  and  his  soul;  and  can  find  no 
true  rest  or  satisfaction  till  he  returns  to  God,  and 
God  to  him.  This  is  at  least  the  ordinary  course  and 
tenor  of  the  believer's  life:  and  if  at  any  time  he 
should  be  so  left  of  God  as  to  grow  forgetful  of  him, 
and  have  any  prevalence  of  a  dead,  carnal,  worldly 
frame  in  his  soul,  this  darkens  the  evidence  of  his 
state,  robs  him  of  his  comfort  and  peace,  and  will  at 
length  put  him  upon  vigorous  and  active  endeavours 
for  obtaining  a  revival  of  his  languishing  graces  by  a 
fresh  supply  of  the  Spirit  of  Jesus  Christ. 

Thus,  the  true  believer  hath  the  love  of  God  dwell- 
ing in  him;  and,  from  the  same  principle,  he  likewise 
loves  his  neighbour  as  himself.  He  maintains  a  life 
of  justice,  meekness,  kindness,  and  beneficence  to- 
wards all  men;  bears  injuries;  is  ready  to  forgive;  en- 
tertains the  best  opinions  of  men's  states  and  actions 
that  the  case  will  allow;  and  endeavours  to  live  in 
the  exercise  of  love,  joy,  peace,  long-suffering,  gen- 
tleness, goodness,  faithfulness,  meekness.  And  as  he 
thus  maintains  a  love  of  benevolence  to  all  men,  he 
has,  in  a  special  manner,  a  love  of  complacence  to- 
wards those  who  bear  the  marks  of  the  divine  image. 
These  he  delights  in,  on  account  of  their  being,  or  at 
least  appearing  to  be,  the  children  of  God.  He  loves 
them  for  their  heavenly  Father's  sake,  as  well  as  for 
those  gracious  qualifications  which  make  the  right- 
eous more  excellent  than  his  neighbour.  He  loves  the 
company  of  the  saints.  These  are  excellent,  in  whom 
is  all  his  delight.     He  loves  their  piety,  and  studies 


104  FAMILIAR     LETTERS. 

an  imitation  of  them,  wherein  they  follow  Christ,  and 
studies  to  equal,  if  not  excel  thein,  in  their  highest 
improvements  in  religion.  He  loves  their  persons, 
and  hopes  to  join  in  concert  with  them  in  the  eternal 
praises  of  God. 

This  is  the  real  and  genuine  character  of  every  true 
believer  :  while  the  highest  attainments  of  a  dead 
faith  fall  short  of  every  part  of  this  description.  The 
false  professor  may  imagine  that  he  has  something  of 
the  love  of  God  in  him  :  but  upon  a  just  view  of  the 
case  it  will  appear,  that  it  is  only  to  an  idol,  the 
creature  of  his  own  imagination.  If  he  seems  to 
love  God  under  an  apprehension  of  his  goodness  and 
mercy,  he  yet  dreads  him  on  account  of  fiis  justice, 
and  has  an  inward  aversion  to  his  purity  and  holi- 
ness;  so  that  the  object  of  his  love  is  an  imaginary 
being,  of  infinite  goodness  and  mercy,  without  either 
justice  or  holiness.  If  from  the  alarms  of  conscience, 
or  some  emotions  of  liis  natural  affections,  he  may 
take  some  pleasure  in  religious  exercises,  this  plea- 
sure is  short  and  transient,  like  the  principle  from 
whence  it  flows;  he  soon  returns  to  carelessness  and 
forgetfulness  of  God,  and  has  his  affections  quickly 
engaged  in  wordly  and  sensual  pursuits.  And  how- 
ever he  may  deceive  himself,  in  any  supposed  pro- 
gress in  religion,  he  can  never  satisfy  his  soul  with 
having  God  for  his  portion.  He  can  never  in  course 
keep  up  a  life  of  spiritual  mindedness  and  delight  in 
God,  and  in  a  way  of  obedience  to  him,  and  commu- 
nion with  him. 

The  same  defects  are  likewise  found  in  the  unsound 
believer  with  respect  to  his  love  to  his  neighbour.  If 
he  be  not  (as  is  too  commonly  found)  unjust  and  de- 
ceitful, wrathful  and  contentious,  hard-hearted  and 
unkind,  bitter  and  censorious,  revengeful  and  impla- 
cable: yet  he  never  loves  the  children  of  God  as  such. 
Whatever  love  he  may  have  to  any  such  from  special 
intimate  acquaintance,  or  from  their  beins;  in  the 
same  cause,  party  or  persuasion  with  himself  (which 
is  indeed  no  more  than  the  exercise  of  self-love  or 
self-esteem)  he  never   loves  the  image  of  Christ  in 


FAMILIAR     LETTERS.  105 

every  sect  or  party,  in  whom  he  finds  it,  nor  can  he 
love  a  conformity  to  the  children  of  God  in  the  hcU- 
ness  of  their  hearts  and  lives. 

Here  then  you  see  an  apparent  difference  in  these 
two  sorts  of  believers.  The  one  loves  God  above  all 
things:  and  indeed  he  that  does  not  love  him  with  a 
supreme  love,  does  not  love  him  as  God,  and  conse- 
quently does  not  love  him  at  all.  But  the  other  seeks 
the  favour  of  God,  from  no  other  motive  but  fear 
of  his  displeasure,  or  some  desire  of  happiness,  and 
not  from  a  sense  of  the  excellency  of  his  glorious  per- 
fections, and  the  blessedness  of  an  interest  in  his  fa- 
vour. The  one  loves  what  God  loves,  hates  what  he 
hates,  and  loves  and  esteems  himself  but  in  propor- 
tion to  his  conformity  unto  God.  The  other  retains 
his  delight  in  his  lusts  and  idols,  and  repairs  to  God 
because  he  durst  not  do  otherwise.  The  one,  like 
God  himself,  takes  pleasure  in  doing  good  to  all  men, 
and  takes  special  delight  in  all  without  distinction, 
who  are  partakers  of  the  divine  nature.  The  other, 
at  the  best,  has  his  love  to  man  influenced  by  selfish 
principles,  and  therefore  takes  most  delight  in  those 
who  are  most  conformable  to  his  own  sentiments  or 
diposition. 

Lest  I  should  weary  out  your  patience,  I  shall  just 
mention  but  this  one  particular  more — 

6.  A  saving  faith  humbles  the  soul,  and  makes  it 
low  and  vile  in  its  own  eyes:  whereas  a  dead  faith 
tends  to  exalt  the  mind  with  vain  apprehensions  of,  or 
endeavours  after  some  sufficiency  or  excellency  of  its 
own.  The  true  believer  has  a  deep  sense  of  the  great- 
ness and  aggravations  of  his  sins,  loathes  himself  on 
account  of  them,  and  adores  the  patience  and  long- 
suffering  of  God  toward  him,  that  has  kept  him  out  of 
hell.  He  is  so  sensible  of  the  great  defects  of  his  du- 
ties, of  the  sinfulness  of  his  heart,  the  imperfections 
of  his  life,  and  his  utter  unworthiness  of  any  favour 
from  God,  that  he  cannot  but  entertain  a  most  deep 
and  sensible  impression,  that  it  must  be  a  wonderful 
display  of  mere  sovereign  grace  if  ever  he  obtains 
salvation.  It  is  always  true,  that  the  greater  manifesta- 

8 


106  FAMILIAR      LETTERS. 

tion  of  God's  love  that  is  made  to  his  soul,  the  greater 
sense  he  hath  of  his  own  nothingness  and  iin worthi- 
ness, and  the  more  he  admires  and  adores  the  aston- 
ishing riches  of  free  distinguishing  grace  to  such  a 
guilty  polluted  creature  as  he  is.  Though  the  true 
believer  lives  in  the  exercise  of  that  charity  towards 
others,  which  thinketh  no  evil,  but  believeth  all  things 
and  hopeth  all  things;  he  yet  always  finds  occasion  to 
condemn  himself,  and  to  censure  his  own  inward  af- 
fections, and  outward  performances,  religious  duties 
and  moral  conduct,  and  therefore  cannot  but  esteem 
others  better  than  himself.  In  short  the  true  believer 
always,  while  in  this  tabernacle,  groans,  being  bur- 
dened. He  finds  occasions  of  a  renewed  repentance 
every  day:  he  every  day  finds  new  cause  to  complain 
of  himself,  and  new  cause  to  commit  a  sinful  and  un- 
worthy soul  to  the  mere  mercy  of  God  in  Christ. 

On  the  contrary,  a  dead  faith  always  either  puffs 
up  the  vain  mind  with  a  haughty  pleasing  apprehen- 
sion of  its  own  attainments,  makes  it  censorious  and 
uncharitable,  and  inspires  it  with  that  proud  pharisai- 
cal  language,  ''  I  thank  God,  I  am  not  as  other  men:" 
or  else  from  the  same  haughty  principle,  either  leaves 
the  soul  secure  and  easy  in  its  good  designs  and  pur- 
poses of  future  repentance,  or  impatient  and  despond- 
ing through  want  of  those  good  qualifications  which 
it  supposes  necessary. 

I  think,  I  need  not  enlarge  upon  this  distinction;  it 
is  so  apparent  and  manifest,  and  the  characters  so  easy 
to  be  known. 

And  now,  Sir,  to  sum  up  the  whole  in  a  short  and 
easy  view.  If  you  have  good  evidence  of  a  saving 
faith  in  Christ,  you  must  have  such  a  sensible  impres- 
sion of  the  truth  of  the  gospel,  as  makes  you  feel  the 
importance  of  your  eternal  concerns,  and  your  neces- 
sity of  an  interest  in  Christ,  and  puts  your  soul  upon 
earnest  and  active  desires  after  him,  as  your  only  hope 
and  safety.  You  must  heartily  approve  the  way  of 
salvation  which  the  gospel  reveals,  and  heartily  con- 
sent to  the  terms  on  which  it  is  offered.  You  must 
accept  of  Christ  as  a  free  gift,  bringing  nothing  with 


FAMILIAR       LETTERS.  107 

3''ou  of  your  own,  to  recommend  you  to  his  accept- 
ance. You  must  accept  of  him  as  your  only  right- 
eousness, to  justify  you  before  God;  and  as  your 
Prince  as  well  as  Saviour;  consenting  as  well  to  be  go- 
verned as  to  be  saved,  to  be  sanctified  as  to  be  justi- 
fied by  him.  And  as  you  must  receive  him,  so  you 
must  confidently  trust  in  him  alone,  as  a  sure  founda- 
tion of  safety  and  hope;  and  as  a  contiiuiing  fountain 
of  all  supplies  of  grace  to  your  soul,  whatever  diffi- 
culties and  discouragements  you  may  meet  with. 
And  you  must  have  this  standing  evidence  of  the  sin- 
cerity of  your  faith,  that  it  purifies  your  heart,  and 
brings  you  to  an  earnest  desire  of,  and  endeavour  af- 
ter, habitual  holiness  of  heart  and  life;  that  it  works 
by  love  to  God  and  man,  and  keeps  up  in  your  soul 
an  abasing  sense  of  your  own  vileness  and  utter  un- 
worthiness  after  all.  This  is  that  precious  faith,  to 
which  the  promises  of  the  gospel  are  made,  and  to 
which  no  false  professor  can  make  any  just  preteuce. 

To  conclude  with  a  still  shorter  view  of  this  case. 
When  a  realizing  belief  of  the  gospel,  and  a  despair 
of  all  help  in  yourself,  brings  you  to  repair  to  Christ 
as  your  only  safety,  and  to  venture  your  soul,  guilty 
as  it  is,  upon  the  merit  of  his  obedience,  the  suffi- 
ciency of  his  grace  and  strength,  and  the  faithfulness 
of  his  promise;  and  heartily  to  submit  to  his  rule  and 
government;  you  cannot  fail  of  the  sanctifying  in- 
fluences of  his  Spirit,  to  qualify  you  for  the  eternal 
inheritance:  for  the  Amen,  the  true  and  faithful  Wit- 
ness, has  given  you  his  word  for  it,  that  if  you  thus 
come  to  him,  he  will  in  no  wise  cast  you  out. 

I  might  sum  up  this  important  point  in  a  yet  shorter 
view:  If  you  so  heartily  approve  of,  and  delight  in 
the  gospel  way  of  salvation  by  Christ  alone,  that  you 
can  cheerfully  venture  your  soul  and  your  eternal  in- 
terests upon  it,  as  the  sure  and  only  foundation  of 
hope  and  safety ;  you  have  then  the  faith  of  God's 
elect.  And  in  this  case,  he  that  has  bestowed  such 
grace  upon  you,  will  carry  on  his  own  work  in  your 
soul,  will  give  you  those  several  qualifications  and 
evidences  of  a  gracious  state  which  I  have  above  des- 


108  FAMILIAR      LETTERS. 

cribed;  and  will  at  last  present  you  faultless  before 
his  throne,  with  exceeding  joy.  That  you  may  have 
the  delightful  experience  of  such  a  progress  of  grace 
in  your  soul,  is  the  prayer  of 

Yours,  &c. 


LETTER  IX. 

THE    DIFFERENCE    BETWEEN    A   LEGAL    AND   EVANGELICAL  RE- 
PENTANCE   DISTINCTLY    CONSIDERED. 

Sir — You  justly  observe,  "  It  is  of  infinite  concern, 
that  your  repentance  towards  God  as  well  as  your 
faith  towards  the  Lord  Jesus  Christ,  be  sincere ;  and 
that  you  have  therefore  cause  to  be  solicitous  not  to 
be  deceived  with  a  repentance  which  must  be  repent- 
ed of."  And  you  have  therefore  just  reason  to  de- 
sire, "a  clear  apprehension  of  the  difference  between 
a  legal  and  evangelical  repentance."  I  shall,  there- 
fore endeavour,  according  to  your  desire,  *Mo  show 
you  the  difference,  in  as  easy  and  familiar  a  light  as 
I  can."  And  perhaps  it  may  give  a  clearer  view  of 
the  case,  if  I  should  show  you  first  negatively,  where- 
in the  distinction  does  7iot  consist,  under  a  few  parti- 
culars, before  I  proceed  to  a  direct  illustration  of  it. 

It  may  then  be  observed,  that  a  deep  distress  of 
mind  on  account  of  sinning  against  God,  is  common 
both  to  legal  and  evangelical  repentance.  Even  Ju- 
das could  cry  out  with  agony  of  soul,  '-I  have  sinned 
in  betraying  innocent  blood;"  as  well  as  the  Psalmist 
groans  out  his  complaint,  that  there  was  no  rest  in 
his  bones  because  of  his  sins.  A  distressing  sense  of 
sin,  in  itself  considered,  is  therefore  no  evidence  for, 
nor  against,  the  truth  and  sincerety  of  repentance. 

Moreover  a  fearful  apprehension  of  the  divine  dis- 
pleasure, may  be  common  to  both  sorts  of  penitents. 
Mere  legal  convictions  may  make  sinners  in  Zion 


FAMILIAR      LETTERS.  109 

afraid,  and  fearfulness  surprise  the  hypocrite;  and 
destruction  from  God  may  be  a  terror  to  a  holy  Job, 
in  as  great  reality,  though  not  with  such  despairing 
infidelity,  as  to  a  Cain  or  Judas;  that  this  can  be  no 
distinguishing  mark  of  a  true  or  false  repentance. 

I  may  add,  dread  of,  and  a  temporary  reformation 
from  outward  and  known  courses  of  sinning,  may 
likewise  be  the  consequence  of  both  a  legal  and  evan- 
gelical repentance.  Ahab  humbled  himself,  lay  in 
sackcloth,  and  went  softly;  and  Herod  reformed  many 
things,  as  well  as  David  restrained  his  feet  from  every 
evil  way.  It  is  impossible  for  a  sinner  to  give  the 
reins  to  his  lusts,  while  under  the  severe  lashes  of 
an  awakened  conscience:  that  a  mere  legal  convic- 
tion must,  while  it  lasts,  procure  an  external  reforma- 
tion. Such  a  reformation,  of  itself,  can  therefore  be 
no  evidence  of  a  sincere  repentance,  how  great  so- 
ever it  may  appear;  and  besure  it  can  be  no  evidence 
against  it. 

Besides,  men  may  be  put  upon  diligence  and  ac- 
tivity in  duty,  by  both  a  legal  and  evangelical  repent- 
ance. An  insincere  repentance  may  bring  men  with 
the  hypocritical  Jews,  to  seek  the  Lord  daily;  and 
delight  to  know  his  ways,  as  a  nation  that  did  right- 
eousness. In  their  afflictions  they  may  seek  him  early. 
They  may  seek  him  and  return ;  and  inquire  early  after 
God.  This  may  be  the  fruit  of  a  legal  repentance;  as 
well  as  that  a  true  repentance  may  and  always  does, 
bring  men  to  lift  np  their  hearts  and  their  hands  to 
God  in  the  heavens.  This  therefore  can  be  no  dis- 
tinguishing criterion  in  the  case  before  us. 

Once  more,  a  comforting  persuasion  of  having  ob- 
tained pardoning  mercy,  is  common  to  both  kinds  of 
penitents.  God's  ancient  people  when  most  incorrigi- 
ble in  their  impiety,  would  trust  in  lying  words,  come 
and  stand  before  him  in  the  house  that  was  called  by 
his  name;  and  say,  "  We  are  delivered  to  do  all  these 
abominations."  The  Israelites  in  the  wilderness,  con- 
cluded, that  God  was  their  Rock,  and  the  most  high 
God  their  Redeemer,  when  they  flattered  him  with 
their  lips,  and  lied  to  him  with  their  tongues;  and 


110  FAMILIAR     LETTERS. 

their  hearts  were  not  right  with  him.  And  on  the 
other  hand,  the  true  penitent  may  say  with  David,  "  I 
said,  I  will  confess  my  transgressions  nnto  the  Lord; 
and  thou  forgavest  me  the  iniquity  of  my  sin.'^  A 
mere  persuasion  of  forgiveness  therefore,  how  com- 
fortable or  joyful  soever,  does  not  distinguish  the  na- 
ture of  that  repentance,  on  which  such  a  persuasion 
is  founded. 

In  short,  it  is  not  the  deepest  sense  of  sin  or  guilt; 
nor  the  most  distressing  sorrow  on  that  account;  it  is 
not  the  fear  of  God's  wrath,  nor  the  greatest  external 
reformation  of  life;  it  is  not  the  most  diligent  external 
attendance  upon  all  known  duty;  nor  the  most  quiet- 
ing persuasion  of  having  made  our  peace  with  God; 
nor  all  these  together,  that  will  denominate  a  man 
sincerely  penitent.  For  all  these  may  be,  and  have 
been,  attained  by  mere  hypocrites ;  and  often  are 
found  with  the  false,  as  well  as  true  professor. 

Having,  by  way  of  precaution,  given  you  these  re- 
marks, I  now  proceed  directly  to  consider  the  impor- 
tant case  before  us.     And, 

1.  A  legal  repentance  flows  only  from  a  sense  of 
danger,  and  fear  of  wrath;  but  an  evangelical  re- 
pentance is  a  true  mourning  for  sin;  and  an  earnest 
desire  of  deliverance  from  it.  When  the  conscience 
of  a  sinner  is  alarmed  with  a  sense  of  his  dreadful 
guilt  and  danger,  it  must  necessarily  remonstrate 
against  those  impieties,  which  threaten  him  with  de- 
struction and  ruin.  Thence  those  frights  and  terrors, 
which  we  so  commonly  see  in  awakened  sinners. 
Their  sins  (especially  some  grosser  enormities  of  their 
hves)  stare  them  in  the  face,  with  their  peculiar  ag- 
gravations. Conscience  draws  up  the  indictment; 
and  sets  home  the  charge  against  them.  The  law 
passes  the  sentence,  and  condemns  them  without 
mercy.  And  what  have  they  now  in  prospect,  but 
a  fearful  looking  for  of  fiery  indignation  to  consume 
them?  Now  with  what  distress  will  they  cry  out,  of 
the  greatness  and  aggravations  of  their  sins?  With 
what  amazement  will  they  expect  the  dreadful  issue 
of  a  sinful  course?    How  ready  are  they  now  to  take 


FAMILIAR      LETTERS.  Ill 

np  resolutions  of  a  more  watchful  and  holy  life? 
Now  they  are  brought  upon  their  knees  before  God, 
to  acknowledge  their  sins  and  to  cry  for  mercy:  and 
now  conscience  like  a  flaming  sword,  keeps  them 
from  their  former  course  of  impiety  and  sensual  gra- 
tifications. And  what  is  all  this  repentance,  but  mere 
terror  and  ftiar  of  hell?  Let  but  conscience  be  paci- 
fied, and  their  fear  blown  over;  and  the  dog  will 
quick  return  to  his  vomit  again,  until  some  new  alarm 
revive  the  conviction  of  their  sin  and  danger,  and 
their  former  process  of  repentance.  Thus  some  will 
sin  and  repent,  and  repent  and  sin,  all  their  lives; 
and  yet  lie  open  to  eternal  repentance  after  all.  Or 
if  the  distress  of  conscience  makes  so  deep  an  impres- 
sion, and  fixes  such  an  abiding  awe  of  particular  sins 
upon  the  mind,  that  there  remains  a  visible  and  con- 
tinuing reformation:  yet  their  lusts  are  but  dammed 
up  by  their  fears,  and  were  but  the  dam  broken 
down,  they  would  run  again  in  their  former  channel 
with  renewed  force.  It  is  true,  the  law  sometimes 
proves  a  school-master  to  drive  sinners  to  Christ; 
and  conviction  of  sin  and  a  legal  repentance,  is  a  ne- 
cessary preparative  to  a  saving  conversion;  but  this 
alone  gives  no  claim  to  the  promise  of  the  gospel. 
The  house  may  be  thus  empty,  swept,  and  garnish- 
ed, but  for  the  reception  of  seven  worse  spirits  than 
were  driven  out  of  it;  and  a  sinner  may  thus  escape 
the  pollutions  of  the  world,  and  yet  have  his  latter 
end  worse  than  his  beginning. 

If,  on  the  other  hand,  we  consider  the  character  of 
a  sincere  gospel  repentance,  though  such  legal  terrors 
may  lead  to  its  exercise,  they  do  not  belong  to  its  na- 
ture;  nor  are  they  any  part  of  its  description. 

Sin,  itself,  becomes  the  greatest  burden  and  aver- 
sion to  a  truly  penitent  soul.  I  hate,  says  the  Psalmist, 
every  false  way.  0  wretched  man  that  I  am,  says 
the  apostle,  who  shall  deliver  me  from  the  body  of 
this  death!  Thus  the  penitent  groans  being  burden- 
ed; not  for  fear  of  hell,  such  fear  being  no  part  of  a 
true  repentance,  though  it  may  sometimes  accompany 
a  sincere  and  godly  sorrow  for  sin.     But  this  sorrow 


112  FAMILIAR      LETTERS. 

arises  from  an  affecting,  humbling,  mourning  sense  of 
sin,  from  a  view  of  the  sin  of  nature,  with  the  hard- 
ness of  the  heart,  and  universal  depravity  of  the 
affections  which  flow  from  it ;  and  from  a  view  of 
the  numerous  sins  of  practice,  with  their  special  ag- 
gravations. This  is  the  grief,  this  the  distress  of  a 
repenting  sinner.  It  is  necessary  from  the  nature  of 
a  true  repentance,  that  it  must  have  respect  both  to 
the  sin  of  nature  and  practice:  though  both  of  these 
are  not  at  all  times  actually  in  the  mind;  and  par- 
ticularly thought  of,  and  mourned  for  by  the  repent- 
ing sinner.  The  language  of  a  true  repentance  is 
such  as  this,  "  I  acknowledge  my  transgressions;  and 
my  sin  is  ever  before  me.  Mine  iniquities  are  gone 
over  mine  head,  as  an  heavy  burthen,  they  are  too 
heavy  for  me.  Deliver  me  from  all  my  transgres- 
sions. Let  not  my  sins  have  dominion  over  me. 
Innumerable  evils  have  compassed  me  about,  mine 
iniquities  have  taken  hold  upon  me,  so  that  I  am  not 
able  to  look  up :  they  are  more  than  the  hairs  of  mine 
head;  therefore  my  heart  faileth  me.  Be  pleased,  0 
Lord,  to  deliver  me:  0  Lord  make  haste  to  help  me.'' 
As  the  true  penitent  longs  for  more  and  more  victory 
over  his  corruptions,  so  is  he  most  watchful,  prayer- 
ful, and  in  earnest  to  mortify  his  lusts;  and  to  cut  oft' 
all  supplies  of  sin.  He  mourns  for  all,  he  hates  all 
his  lusts;  and  is  willing  to  spare  none,  no  not  so  much 
as  a  right  hand,  or  a  right  eye.  As  there  is  nothing 
so  grievous  to  him  as  sin,  so  there  is  nothing  which 
he  so  earnestly  desires  and  pursues,  as  a  nearer  ap- 
proach to  that  blessed  state,  where  *' nothing  can  enter 
which  defileth  or  worketh  abomination." 

Here  you  see  an  apparent  difference  between  being 
struck  with  fear,  restrained  by  terror,  and  driven  from 
a  course  of  sinning  by  the  lashes  of  an  awakened 
conscience;  between  this,  I  say,  and  loathing  our- 
selves in  our  own  sight,  for  all  our  iniquities  and 
abominations,  with  a  groaning  after  grace  and  strength 
to  conquer  and  mortify  our  corruptions,  and  to  be  free 
from  the  empire  of  sin.  That  is  merely  the  fruit  of 
self-love,  which  prompts  the  soul  to  fly  from  danger. 


FAMILIAR     LETTERS.  113 

This  is  the  exercise  of  a  vital  principle,  which  sepa- 
rates the  soul  from  sin,  and  engages  the  whole  man 
in  a  continued  opposition  against  it. 

2.  A  legal  repentance  flows  from  unbelief:  but  an 
evangelical  repentance  is  always  the  fruit  and  conse- 
quence of  a  saving  faith.  I  have  shown  you  already, 
that  a  legal  repentance  is  effected  by  fearful  appre- 
hensions of  hell  and  damnation.  And  whence  is  this 
amazing  and  distracting  fear  and  terror?  Has  not  the 
gospel  provided  a  glorious  relief  for  such  distresses; 
and  opened  a  blessed  door  of  hope  for  the  greatest 
sinners?  Is  not  pardon  and  salvation  freely  offered 
to  all,  that  will  accept  a  blessed  Saviour  and  his 
saving  benefits  ?  Is  not  the  blood  of  Christ  sufficient 
to  cleanse  from  all  sins,  however  circumstanced,  and 
however  aggravated  they  may  be?  Why  then  do 
they  not  cheerfully  fly  for  refuge  to  his  hope  set  be- 
fore them?  Alas,' they  can  see  no  safety  in  it!  The 
law  of  God  challenges  their  obedience ;  and  condemns 
their  disobedience.  Conscience  joins  in,  both  with 
the  precept  and  sentence  of  the  law;  and  thence  their 
only  refuge  is  resolutions,  reformations,  duties,  pe- 
nance, or  some  such  self-righteous  methods  to  pacify 
God's  justice,  to  quiet  their  consciences,  and  to  lay  a 
foundation  of  future  hope.  The  defect  of  their  en- 
deavours and  attainments,  creates  new  terrors.  Their 
terrors  excite  new  endeavours.  And  thus  Ihey  go  on 
without  attaining  the  law  of  righteousness;  because 
they  seek  it  not  of  faith;  but  as  it  were  by  the  works 
of  the  law.  They  may,  it  is  true,  have  some  respect 
to  Christ,  in  this  their  legal  progress.  They  may  hope, 
that  God  will  accept  them  for  Christ's  sake.  They 
may  use  his  name  in  their  prayers  for  pardon,  while 
they  dare  not  depend  upon  the  merits  of  his  blood, 
for  the  remission  of  their  sins,  and  a  freedom  from 
condemnation.  And  what  is  all  this,  but  a  secret 
hope,  that  the  redemption  of  Christ  will  add  such 
merit  to  their  frights  and  fears,  reformations  and  du- 
ties, as  to  make  them  eflectual  to  atone  for  their  sins; 
and  purchase  the  favour  of  God?     So  that  all  their 


114  FAMILIAR       LETTERS. 

penitential  shows  and  appearances  are  nothing  but 
the  workings  of  unbeHef. 

Let  us  now  take  a  view  of  an  evangelical  repent- 
ance, and  we  shall  find  the  characters  of  it  directly- 
repugnant  to  what  has  been  considered.     This  must 
always  be  the  consequence  of  a  saving  faith,  and  can 
never  go  before  it.    The  sinner  must  have  a  realizing 
apprehension  of  the  purity  and  holiness  of  the  Divine 
nature,  before  he  can  loathe  and  hate  his  sins,  on  the 
account  of  their  contrariety  to  God.     He  must  have  a 
feeling  sense  that  there  is  pardoning  mercy  with  God 
for  sinners,  before  he  can  with  courage  and  sincerity- 
apply  for  forgiveness  to  a  just  and  holy  God.     He 
must  have  a  believing  discovery  of  the  way  in  which 
God  is  accessible  by  sinners,  before  he  can  have  ac- 
cess with  boldness  to  the  throne  of  grace.     He  must 
see  and  feel,  that  there  is  safety  in  venturing  a  guilty 
soul  in  the  hands  of  Christ  and  no  where  else,  before 
he  can  look  to  his  blood  for  cleansing  from  guilt;  and 
to  his  grace  and  strength  for  victory  over  his  corrup- 
tions.   He  must  be  united  to  Christ  as  a  branch  to  the 
vine,  before  he  can  bring  forth  fruit  meet  for  repent- 
ance.    Without  this  he  may  be  driven  into  despond- 
ing fears  and  to  legal  attempts  for  safety:  but  he  can- 
not fly  for  refuge,  to  lay  hold  on  the  hope  set  before 
him.     The  true  penitent  therefore  approaches  God's 
presence  with  a  deep  impression  of  his  guilt  and  un- 
worthiness,  and  of  his  just  desert  of  an  eternal  rejec- 
tion from  God.     But  then  he  comes  before  a  mercy- 
seat.     Though  he  is  forced  to  acknowledge  that  if 
God  should  mark  iniquity,  he  could  not  stand  before 
him;  he  yet  remembers,  that  with  God  there  is  for- 
giveness that  he  may  be  feared,  and  that  with  him 
there  is  plenteous   redemption.     The  true  penitent 
looks  to  the  blood  of  Christ,  as  what  alone  can  cleanse 
away  his  numerous  and  aggravated  sins;  and  from 
thence   he    takes   encouragement   to   mourn   in   the 
Psalmist's  language,  *'  Wash  me  thoroughly  from  my 
iniquity,  and  cleanse  me  from  my  sin.  Purge  me  with 
hyssop,  and  I  shall  be  clean;  wash  me,  and  I  shall  be 


FA3IILIAR      LETTERS. 


115 


whiter  than  the  snow."  This  is  the  prospect  which 
both  encourages  and  invigorates  his  cries  for  mercy, 
and  embitters  his  sins  to  liim,  and  which  makes  him 
loathe  them  all,  and  king  for  deliverance  from  them 
all.  ^'  Is  God  infinitely  merciful  and  ready  to  forgive, 
(says  the  penitent  soul)  and  have  I  been  so  basely  un- 
grateful as  to  sin  against  such  astonishing  goodness, 
to  aifront  and  abuse  such  mercy  and  love!  Is  sin  so 
hateful  to  God,  that  he  has  so  severely  punished  it  in 
the  person  of  his  own  dear  Son,  how  vile,  how  pol- 
luted and  abominable  must  I  then  appear  in  the  eyes 
of  his  holiness  and  justice,  that  am  nothing  but  defile- 
ment and  guilt,  from  the  crown  of  my  head  to  the 
soles  of  my  feet,  nothing  but  wounds,  and  bruises,  and 
putrifying  sores!  Has  the  blessed  Saviour  suffered  his 
Father's  wrath  for  my  sins!  Have  they  nailed  him 
to  the  cross,  and  brought  him  under  the  agonies  of  an 
accursed  death;  and  shall  I  ever  be  reconciled  to  my 
lusts  any  more,  and  go  on  to  crucify  the  Son  of  God 
afresh?  Is  there  pardoning  mercy  to  be  had,  and  shall 
I  slight  the  blood  of  Christ,  set  light  by  the  gracious 
offer,  and  perish  in  sight  of  a  Saviour?  May  I  obtain 
strength  from  the  Lord  Jesus  Christ,  for  the  victory 
and  dominion  over  my  corruptions;  and  shall  I  not 
both  resolve  in  his  strength  against  them,  and  lie  at 
his  foot,  that  the  law  of  the  Spirit  of  life  in  Christ 
Jesus,  may  make  me  free  from  the  law  of  sin  and 
death?  Have  I  dishonoured  God  so  much  already, 
loaded  my  precious  Saviour  with  so  many  horrible 
indignities,  and  brought  such  a  weight  of  guilt  upon 
myself?  and  is  it  not  now  high  time  to  bid  an  utter 
defiance  to  my  most  darling  lusts,  the  greatest  ene- 
mies to  God  and  my  own  soul?''  Such  as  this  is  the 
language  of  a  gospel  repentance.  And  though  there 
may  be  a  sincere  repentance  without  full  evidence  of 
an  interest  in  Christ,  there  can  be  none  without  a  be- 
lieving view  of  the  infinite  merit  of  his  blood,  and  the 
safety  of  bringing  a  guilty  soul  to  that  fountain  for 
pardon  and  cleansing,  as  I  will  endeavour  to  show  you 
more  particularly. 

You  cannot  but  see  the  great  distinction  and  even 


116  FAMILIAR     LETTERS. 

contrariety,  between  a  guilty  flight  of  soul  from  God, 
like  Adam  after  his  fall;  and  a  humbling  self-con- 
demning flight  to  God's  pardoning  mercy,  like  the 
prodigal  when  returning  to  his  Father's  house :  Be- 
tween legal,  slavish  self-righteous  endeavours  to  atone 
for  our  sins,  and  make  our  peace  with  God,  and 
repairing  only  to  the  blood  of  Christ  for  cleansing 
from  all  our  sins:  Between  mourning  for  our  guilt 
and  danger,  and  mourning  for  our  sins,  as  they  are 
against  God,  against  a  precious  Saviour,  against 
infinite  mercy  and  love:  and,  in  a  word,  between 
attempting  a  new  hfe  by  the  strength  of  our  own  reso- 
lutions and  endeavours;  and  looking  only  to  the 
mercy  of  our  Lord  Jesus  Christ  for  grace  and  strength, 
as  pardon  and  freedom  against  condemnation. 

3.  A  legal  repentance  flows  from  an  aversion  to 
God  and  his  holy  law :  But  an  evangelical  repentance 
from  love  to  both.  The  distress,  the  terror  and  amaze- 
ment, that  awakened  sinners  are  under,  arise  from 
their  dreadful  apprehensions  of  God,  and  his  terrible 
justice.  They  know  that  they  have  greatly  provoked 
him,  and  are  afraid  of  his  wrath;  and  therefore  want 
some  covert,  where  they  may  hide  themselves  from 
his  presence.  They  might  before,  perhaps,  have  some 
pleasing  apprehensions  of  God,  while  they  considered 
him  as  being  all  mercy  without  justice;  and  while 
they  could  hope  for  pardon,  and  yet  live  in  their  sins. 
But  now,  they  have  some  sense  of  his  holiness  and 
justice,  he  appears  an  infinite  enemy;  and  therefore 
most  terrible  to  their  souls.  They  are  consulting 
indeed  some  way  to  be  at  peace  with  him;  because 
they  are  afraid  the  controversy  will  issue  in  their  des- 
truction. They  resolve  upon  new  obedience,  from 
the  same  motives  that  slaves  obey  their  severe  tyran- 
nical masters;  while  the  rule  of  their  obedience  is 
directly  contrary  to  the  bent,  bias,  and  disposition  of 
their  souls.  Were  the  penalty  of  the  law  taken  away, 
their  aversion  to  it  would  quickly  appear,  and  they 
would  soon  embrace  their  beloved  lusts,  with  the 
same  pleasure  and  delight  as  formerly.  This  is  fre- 
quently exemplified  in  those,  who  wear  off  their  con- 


FAMILIAR      LETTERS.  117 

victions  and  reformations  together,  and  notwitlistand- 
ing  all  their  former  reUgious  appearances^  discover 
the  aUenation  of  their  hearts  to  God  and  his  laws,  by 
their  sinful  and  sensual  lives;  and  as  the  apostle  ex- 
presses it,  show  themselves  enemies  in  their  minds, 
by  their  wicked  works. 

But  on  the  contrary,  the  sincere  gospel  penitent, 
sees  an  admirable  beauty  and  excellency  in  a  life  of 
holiness;    and  therefore  groans  after  higher  attain- 
ments in  it.     He  is  sensible  how  much  he  has  trans- 
gressed the  law  of  God,  how  very  far  he  is  departed 
from  the  purity  and  holiness  of  the  Divine  nature. 
This  is  the  burden  of  his  soul.     Hence  it  is,  that  he 
walks  in  heaviness;  and  waters  his  couch  with  his 
tears.     He  mourns,  not  because  the  law  is  so  strict, 
or  the  penalty  so  severe;  for  he  esteems  the  law  to  be 
holy;  and  the  commandment  holy,  just  and  good: 
but  he  mourns,  that  though  the  law  be  spiritual,  he 
is  carnal,  sold  under  sin.     He  mourns,  that  his  nature 
is  so  contrary  to  God,  that  his  practice  is  so  contrary 
to  his  will;  and  that  he  can  make  no  better  progress 
in  mortifying  the  deeds  of  the  flesh,  in  regulating  his 
affections,  appetites,  and  passions, and  in  living  to  God. 
So  that  with  the  mind  he  himself  serves  the  law  of 
God,  thongh  in  much  imperfection;  and  though  by 
reason  of  his  remaining  carnality,  he  is  forced   to 
acknowledge  and  lament,  that  with  the  flesh  he  serves 
the  law  of  sin.     The  true  penitent  is  breathing  with 
the  same  earnestness  after  sanctification,  as  after  free- 
dom from  wrath.     He  does  not  want  to  have  the  law 
bend  to  his  corruptions:  but  to  have  his  heart  and  life 
fully  subjected  to  the  law  and  will  of  God.     There  is 
nothing  he  so  much  desires,  besides  an  interest  in 
Christ  and  the  favour  of  God,  as  a  freedom  from  sin, 
a  proficiency  in  faith  and  holiness;  and  a  life  of  com- 
munion and  fellowship  with  God.     "Oh,"  says  the 
penitent  believer,  "  what  a  wicked  heart  have  I,  that 
is  so  estranged  from  the  holy  nature  of  God;  and 
from  his  righteous  law!  What  a  guilty  wretch  have 
I  been,  who  have  walked  so  contrary  to  the  glorious 
God,  have  trampled  upon  his  excellent  perfections, 


118  FAMILIAR     LETTERS. 

violated  his  holy  law,  and  made  so  near  an  approach 
even  to  the  nature  of  the  devil!  0  for  the  cleansing 
efficacy  of  the  blood  of  Christ;  and  the  renewing  in- 
fluences of  his  Holy  Spirit,  to  purify  this  sink  of  pol- 
lution; and  to  sanctify  these  depraved  affections  of 
my  soul!  'Create  in  nie  a  clean  heart,  0  God,  and 
renew  a  right  spirit  within  me!'  Let  this  separating 
wall  between  God  and  my  soul  be  broken  down!  Let 
me  be  a  partaker  of  the  divine  nature ;  and  be  brought 
near  to  God,  whatever  else  be  denied  me!  "0  that 
my  ways  were  directed,  that  I  might  keep  thy  statutes! 
0  let  me  not  wander  from  thy  commandments:  but 
deal  bountifully  with  thy  servant,  that  I  may  live  and 
keep  thy  word.''  Such  as  these  are  the  aspirations 
of  a  sincere  repentance.  A  language  which  flows 
from  a  true  love  to  God  and  his  lav/;  and  an  earnest 
desire  of  conformity  to  both. 

But  you  will  inquire  perhaps,  is  there  no  difl'erence 
between  repentance  and  love  to  God.^  Are  not  these 
diff'erent  graces  of  the  Spirit;  and  have  they  not  tlieir 
difl'erent  exercises  and  operations?  I  answer,  Yes; 
they  are  truly  different  and  distinct:  but  they  always 
have  a  joint  exercise,  in  a  truly  gracious  soul.  As 
faith  is  truly  distinct  from  repentance,  and  yet  every 
child  of  God  is  a  penitent  believer:  so  is  love  like- 
wise distinct  from  repentance,  and  yet  neither  of  these 
graces  can  exist  without  the  other.  We  cannot  truly 
love  God,  unless  our  sins  are  made  hateful  to  us  in 
repentance.  We  cannot  sincerely  turn  to  God,  until 
we  value  his  favour,  and  take  pleasure  in  a  conformi- 
ty to  his  will.  As  these  graces  therefore  are  joint  pro- 
ductions of  the  blessed  Spirit  in  our  regeneration,  so 
they  are  joint  companions  in  the  exercise  of  the  di- 
vine love.  From  this  reflection  you  may  see  the  rea- 
son why  some  of  the  same  things  necessarily  occur  in 
this  discourse  of  repentance,  which  you  met  with  in 
my  last  letter,  when  treating  upon  the  diflerence  of  a 
true  and  false  faith. 

By  these  hints,  you  may  plainly  see  the  very  great 
difference  between  a  legal  and  an  evangelical  peni- 
tent.    The  one  looks  upon  God  with  dread,  terror, 


FAMILIAR      LETTERS.  119 

and  aversion  of  soul.  The  other  mourns  his  dis- 
tance from  him,  and  longs  to  be  more  transformed 
into  his  image  and  Hkeness.  The  one  still  loves  his 
sins  in  his  heart,  though  he  mourns  that  there  is  a  law 
to  punish  them.  The  other  hates  all  his  sins  without 
reserve,  and  groans  under  the  burden  of  them,  because 
they  are  contrary  to  God  and  his  holy  law.  The  obe- 
dience of  the  one  is  by  mere  constraint.  The  imper- 
fections of  the  other  are  matter  of  continual  grief;  and 
he  is  constantly  longing  and  striving  after  greater  de- 
grees of  grace  and  holiness.  The  one  can  find  no  in- 
ward and  abiding  complacency  in  the  service  of  God. 
The  other  runs  the  ways  of  his  commandments  with 
delight;  and  takes  more  pleasure  in  obedience,  than 
in  any  thing  else. 

4.  A  legal  repentance  ordinarily  flows  from  dis- 
couragement and  despondency;  but  an  evangelical 
repentance,  from  encouraging  hope.  I  have  already 
considered  how  a  legal  repentance  is  excited  and 
maintained  by  fetters  of  conscience,  and  fearful  ap- 
prehensions of  the  wrath  of  God.  Some  indeed  by 
their  external  reformations  pacify  their  consciences, 
get  settled  upon  their  lees,  and  cry  out  peace  to  their 
souls;  and  so  their  repentance  and  discouragements 
both  come  to  an  end.  But  whilst  their  concern  con- 
tinues, their  desponding  fears  are  the  very  life  of  it. 
Their  sins,  both  for  number  and  nature,  appear  dread- 
ful to  their  affrighted  consciences,  as  they  frequently 
violate  their  purposes  and  promises  of  new  obedience. 
They  are  therefore  afraid  that  God  will  never  pardon 
and  accept  such  rebels  as  they  have  been;  and  though 
they  dare  not  neglect  duty,  they  come  with  horror 
into  the  presence  of  God,  as  an  inexorable  judge;  and 
nothing  to  keep  their  souls  from  sinking  into  despair, 
but  their  good  designs  and  endeavours,  which  yet  are 
too  defective  to  give  them  comfortable  hope.  And 
what  is  all  this,  but  a  most  ungrateful  undervaluing 
the  blood  of  Christ,  limiting  the  goodness  and  mercy 
of  God,  and  an  implicit  denying  the  truth  of  the  whole 
gospel  of  God  our  Saviour?  Thus  they  are  flying  from 
the  mercy  of  God,  while  they  pretend  to  fly  to  it.    But 


120  FAMILIAR      LETTERS. 

I  need  not  enlarge  on  this  head,  it  being  near  of  kin 
to  what  was  observed  under  the  last. 

I  proceed,  therefore,  to  show  on  the  other  hand, 
that  though  the  true  gospel-penitent  may  have  a 
deeper  impression  of  the  greatest  and  atrocious  na- 
ture of  his  sin  and  guilt,  than  even  the  awakened,  ter- 
rified, legalist  himself,  yet  he  dares  not  yield  to  any 
despairing  thoughts  of  God's  mercy.  Faith  opens 
the  door  of  hope,  and  therefore  the  door  of  repent- 
ance, as  I  have  observed  before.  True  it  is,  that  the 
gospel-penhent  may  meet  with  many  discouragmg 
doubts  and  fears;  but  these  are  his  infirmity,  not  his 
repentance.  The  apostle  tells  ns,  ^'  we  are  saved  by 
hope.^^  That  is  what  gives  life  and  activity  to  every 
grace,  and  to  repentance  in  particular,  as  I  have  had 
occasion  to  hint  before.  And  it  is  yet  needful  to  ob- 
serve further,  that  though  a  fear  and  jealousy  of  our 
own  sincerity  may  be  consistent  with  a  true  repent- 
ance; and  perhaps  sometimes  serves  to  further  its 
progress;  yet  all  doubts  of  the  faithfulness  of  the  gos- 
pel promises,  of  the  extensiveness  of  the  divine  mercy, 
or  our  exemption  from  the  gospel  offer;  all  appre- 
hensions of  our  not  being  elected;  of  our  having  sin- 
ned away  the  day  of  grace;  or  of  our  having  sinned 
against  the  Holy  Ghost;  all  imaginations  that  our 
sins  are  so  circumstanced  as  not  to  admit  of  pardon- 
ing mercy,  or  the  like;  these  are  directly  destructive 
of,  or  inconsistent  with,  the  actings  of  a  true  repen- 
tance. A  sincere  penitent  looks  over  the  highest 
mountains,  which  are  raised  before  him,  by  the  great- 
ness of  his  sins,  his  own  misgiving  heart,  or  the  temp- 
tations of  Satan,  into  an  ocean  of  infinite  goodness 
and  mercy.  Thither  he  will  fly;  and  there  he  will 
hope,  let  his  case  appear  ever  so  dark;  and  though 
every  thing  seems  to  make  against  him.  And  the 
more  lively  and  comfortable  his  hope  is,  the  more  he 
is  humbled  and  abased  for  his  sins,  and  the  more 
vigorous  are  his  endeavours  after  a  life  of  new  obe- 
dience. As  repentance  is  a  hatred  of,  and  separation 
from  all  sin  without  reserve,  it  must  certainly  be  a 
flight  from,  and  an  abhorrence  of  unbelief  and  des- 


FAMILIAR      LETTERS.  121 

pair,  the  greatest  of  all  sins.  And  the  furtlier  the  soul 
flies  from  these,  the  more  it  is  conformed  to  the  gos- 
pel of  Christ;  and  the  more  is  it  in  the  way  of  mercy. 
It  is  not,  therefore,  sufficient,  for  the  sincere  penitent 
to  be  sensible  that  God  is  infinitely  gracious;  and  that 
the  blood  of  Christ  is  infinitely  meritorious;  and  that 
there  is  forgiveness  with  God  for  the  greatest  sinners, 
if  he  still  maintains  some  reserve  in  his  mind,  with 
respect  to  his  own  case.  But  he  must  be  likewise 
persuaded,  that  he  either  already  hath,  or  that  he 
may  obtain  a  personal  interest  in  this  redeeming  par- 
doning mercy,  in  order  to  his  approaching  to  God  as 
a  Father;  and  in  order  to  his  being  in  love  with  the 
ways  of  God;  and  to  his  serving  him  with  cheerful- 
ness and  delight.  This  is  not  the  only  necessary,  in 
order  to  the  first  exercise  of  a  true  repentance:  but 
the  sincere  Christian  will  always  find,  that  by  what- 
ever darkness,  difficulty,  or  temptation,  he  is  brought 
into  a  really  discouraged  desponding  frame,  he  is 
thereby  rendered  so  much  the  more  incapable  of  god- 
ly sorrow  for  sin,  or  delighting  in  God,  or  of  a  spirit- 
ual performance  of  any  duty  of  religion.  We  may 
be  jealous  and  distrustful  of  ourselves,  but  we  must 
not  despond  and  be  jealous  of  God,  if  we  would 
maintain  the  exercise  of  any  saving  grace.  ''  I  con- 
fess, (says  the  truly  penitent  soul,)  that  my  sins  are 
like  the  stars  of  the  firmament,  and  like  the  sand  on 
the  sea  shore,  for  multitude;  that  they  are  of  a  scarlet 
and  crimson  dye;  and  that  it  is  of  the  infinite  patience 
of  God,  that  such  a  guilty  wretch  is  out  of  hell.  But 
yet  as  great,  as  dreadfully  aggravated  as  my  sins  may 
be,  the  merit  of  a  Redeemer's  blood  is  sufficient  to 
atone  for  them  all;  and  infinite  mercy  is  still  greater 
than  my  greatest  sins.  Though  my  iniquities  have 
abounded,  God  has  encouraged  me  to  hope  that  his 
grace  shall  abound  much  more,  to  the  returning  sin- 
ner. It  must  be  astonishing  mercy,  indeed,  if  I  am 
saved;  but  such  mercy  is  ofl^'ered  in  the  gospel:  and 
blessed  be  God,  I  am  not  excluded  from  that  gra- 
cious offer.  Though  I  have  naturally  no  power  to 
comply  with  the  terms  upon  which  pardoning  mercy 

9 


1  22  FAMILIAR      LETTERS. 

is  set  before  me,  yet  the  gospel  provides  a  remedy  in 
that  case  also,  and  I  am  encouraged  to  trust  in  the 
Lord  Jesus  Christ  for  all  supplies  of  grace.  I  will, 
therefore,  cast  my  guilty  soul  at  the  footstool  of  a 
sovereign  God,  and  rely  on  infinite  mercy  through  a 
Redeemer.  I  will  depend  upon  the  blood  of  Christ, 
which  cleanseth  from  all  sin.  I  will  constantly  re- 
pair to  his  fulness,  that  from  thence  I  may  receive 
even  grace  for  grace;  and  in  that  way  I  will  hope 
for  the  blessed  sentence  from  his  gracious  mouth, 
'  thy  sins  which  be  many  are  forgiven  thee.'  0 
how  will  mercy  triumph  over  such  sins  as  mine! 
How  great  glory  will  God  bring  to  the  riches  of  his 
infinite  grace  in  the  salvation  of  such  a  sinner  as  I, 
if  ever  I  am  saved!  How  will  heaven  ring  with  eter- 
nal hallelujahs  on  my  account!  Surely  I  have  sinned 
enough  already.  Let  me  no  more  add  to  the  num- 
ber and  guilt  of  my  sins,  by  distrust  of  God's  mercy, 
or  by  doubting  the  faithfulness  of  his  invitations  and 
promises.  Whether  I  have  already  obtained  a  sav- 
ing interest  in  Christ  or  not,  I  am  resolved  to  hope  in 
his  mercy,  and  to  lie  at  his  feet,  whatever  the  issue 
be." 

So  great  is  the  difference  between  a  legal  and  an 
evangelical  repentance;  as  great  as  between  despond- 
ing fear  and  encouraging  hope,  as  between  being 
affrighted  by  a  sight  of  our  sins,  into  an  incapacity 
to  trust  God,  or  serve  him  with  delight,  and  being 
allured  by  his  infinite  mercy  to  seek  his  favour,  ex- 
pect forgiveness  through  the  blood  of  his  Son,  and 
to  serve  him  with  the  disposition  of  children. 

5.  A  legal  repentance  is  temporary;  wearing  off 
with  the  convictions  of  conscience,  which  occasion  it; 
but  an  evangelical  repentance  is  the  daily  exercise  of 
the  true  Christian.  We  have  too  sad  and  numerous 
instances  of  such,  who  will  for  a  while  appear  under 
the  greatest  remorse  for  their  sins;  and  yet  quickly 
wear  off  all  their  impressions,  and  return  to  the  same 
course  of  impiety  and  sensuality,  which  occasioned 
their  distress  and  terror;  and  thereby  declare  to  the 
world,  that  their  goodness,  like  Ephraim's,  was  but 


FAMILIAR      LETTERS.  123 

"  a  morning  cloud  and  an  early  dew."  And  besides 
these,  tliere  seem  to  be  some  who  quiet  their  con- 
sciences, and  speak  peace  to  their  souls,  from  their 
having  been  in  distress  and  terror  for  their  sins,  from 
their  reformation  of  some  grosser  immoralities,  and 
from  a  formal  course  of  duty.  They  have  repented, 
they  think,  and  therefore  conclude  themselves  at 
peace  with  God;  and  seem  to  have  no  great  care  or 
concern  about,  either  their  former  impieties,  or  their 
daily  transgressions.  They  conclude  themselves  in  a 
converted  state;  and  are  therefore  easy,  careless,  and 
secure.  These  may  think  and  perhaps  speak  loftily 
of  their  experiences,  tliey  may  be  blown  up  with  joy- 
ful apprehensions  of  their  safe  state:  but  have  no  im- 
pressions of  their  sins,  no  mourning  after  pardon,  no 
groaning  under  the  burden  of  a  wicked  heart,  imper- 
fect duties,  and  renewed  provocations  against  God. 
I  fear,  we  have  too  many  such  in  the  present  times, 
who  will  go  on  flattering  themselves  in  their  own 
eyes,  until  their  iniquities  are  found  hateful.  I  might 
add,  there  are  many  that,  while  under  the  stings  of 
an  awakened  conscience,  will  be  driven  to  maintain 
a  solemn  watch  over  their  hearts  and  lives,  to  be 
afraid  of  every  sin,  to  be  conscientiously  careful  to 
attend  every  known  duty,  and  to  be  serious  and 
earnest  in  the  performance  of  it.  Now,  by  this  ima- 
ginary progress  in  religion  they  gradually  wear  off 
their  convictions,  and  get  from  imder  the  terrors  of 
the  law;  and  then  their  watchfulness  and  tenderness 
of  conscience  are  forgot:  they  attend  their  duties  in  a 
careless  manner,  with  a  trifling,  remiss  frame  of  soul, 
while  the  great  concerns  of  an  unseen  eternal  world 
are  but  little  in  their  minds;  and  all  their  religion  is 
reduced  to  a  mere  cold  formality.  They  still  maintain 
the  form;  but  are  unconcerned  about  the  power  of 
godliness.  In  some  such  manner,  a  legal  repentance 
always  leaves  the  soul  short  of  a  real  sanctifying 
saving  change. 

On  the  other  hand,  a  saving  evangelical  repentance 
is  a  lasting  principle  of  humble,  self-abasing,  self-con- 
demning, mourning  for,  and  abhorrence  of  all  the 


124  FAMILIAR      LETTERS. 

sins  which  the  penitent  discovers,  both  in  his  heart 
and  hfe.      The  true  penitent  does  not  forget  his  past 
sins,  and  grow  careless  and  unconcerned  about  them, 
as  soon  as  he  obtains  peace  in  his  conscience,  and  a 
comforting  hope  that  he  is  reconciled  to  God:  but  the 
clearer  evidences  he  obtains  of  the  divine  favour,  the 
more  does  he  loathe,  abhor,  and  condemn  himself  for 
his  sins,  the  more  vile  does  he  appear  in  his  own 
eyes;  and  the  more  aggravated  and  enormous  do  his 
past  sins  represent  themselves  to  him.     A  sense  of 
pardoning  mercy  makes  Paul  appear  to  himself  the 
chief  of  sinners,  and  speak  of  himself  as  a  pattern  of 
hope,  to  all  that  shall  come  after  him.  The  true  peni- 
tent not  only  continues  to  abhor  himself  on  account 
of  his  past  guilt  and  defilement,  but  finds  daily  cause 
to  renew  his  repentance  before   God.     He  finds  so 
much  deadness,  formality,  and  hypocrisy  in  his  duties; 
so  much  carnality,  worldly-mindedness,  and  unbelief 
in  his  heart;  so  much  prevalence  of  his  sinful  affec- 
tions, appetites,  and  passions;  and  so  many  defeats 
by  the  sin  that  easily  besets  him,  that  he  cannot  but 
groan,  being  burdened,  while  he  is  in  this  tabernacle. 
Repentance  therefore  is  the  daily  continued  exercise 
of  the  Christian  indeed,  until  he  puts  off  mortality. 
He  will  not  leave  off  repenting,  till  he  leaves  off  sin- 
ning; which  is  not  attainable  on  this  side  heaven. 
"  Have  I  hope,  says  the  penitent  soul,  that  God  has 
pardoned  my  sins?     What  an  instance  of  pardoning 
mercy  is  this!  How  adorable  is  that  wonderful  grace, 
which  has  plucked  such  a  brand  out  of  the  fire!   And 
am  I  still  daily  offending   against   such  mercy  and 
love!     Am  I  still  so  formal,  lifeless,  and  hypocritical! 
Am  I  yet  doing  so  little  for  him',  who  has  done  so 
much  for  me!     Ah  vile  sinful  heart!     Ah  base  in- 
gratitude to  such  amazing  goodness  !     Oh  for  more 
victory  over  my  corruptions;  for  more  thankfulness 
for  such  mercies;  for  more  spirituality  and  heavenly 
mindedness!     How  often  have  I  been  mourning  my 
infirmities;  and  must  I  yet  have  cause  to  mourn  over 
the  same  defects?     How  often  pursuing  and  design- 
ing a  closer  walk  with  God;  but  what  a  poor  pro- 


FAMILIAR      LETTERS 


125 


gress  do  I  yet  make,  save  in  desires  and  endeavours? 
How  would  the  iniquities  of  my  best  duties  separate 
between  God  and  my  soul  for  ever,  had  I  not  the  Re- 
deemer's merit  to  plead!  What  need  have  I,  every 
day,  to  have  this  polluted  soul  washed  in  the  blood 
of  Christ;  and  to  repair  to  the  glorious  advocate  with 
the  Father,  for  the  benefit  of  his  intercession !  Not  a 
a  step  can  I  take  in  my  spiritual  progress,  without 
fresh  supplies  from  the  fountain  of  grace  and  strength ; 
and  yet  how  often  am  I  provoking  him  to  withdraw 
his  influences,  in  whom  is  all  my  hope  and  confi- 
dence! ^0  wretched  man  that  I  am,  who  shall  de- 
liver me  from  this  body  of  death!'  "  Thus  the  true 
penitent  goes  with  his  face  Zion-ward,  mourning  as 
he  goes.  And  thus  in  his  highest  attainments  of 
comfort  and  joy,  will  he  find  cause  to  be  deeply  hum- 
bled before  God,  and  to  wrestle  with  him  for  renewed 
pardon ;  and  new  supplies  of  strengthening  and  quick- 
ening grace. 

The  difference  between  these  two  sorts  of  penitents 
is  very  apparent.  There  is  the  same  difference,  as 
the  running  of  water  in  the  paths  after  a  shower,  and 
the  streams  flowing  from  a  living  fountain  of  water: 
a  legal  repentance  lasting  no  longer  than  the  terrors 
which  occasion  it,  but  an  evangelical  repentance  be- 
ing a  continued  war  with  sin,  till  death  sounds  the 
retreat.     Once  more, 

6.  A  legal  repentance  does  at  most  produce,  only  a 
partial  and  external  reformation,  but  an  evangelical 
repentance  is  a  total  change  of  heart  and  life,  and 
universal  turning  from  sin  to  God.  As  some  particu- 
lar more  gross  iniquities  most  commonly  lead  the  way 
to  that  distress  and  terror,  which  is  the  life  of  a  legal 
and  insincere  repentance:  so  a  reformation  of  those 
sins  too  frequently  wears  off  the  impression,  and  gives 
peace  and  rest  to  the  troubled  conscience,  without  any 
further  change.  Or,  at  best,  there  will  be  some  dar- 
ling lusts  retained,  some  right  hand  or  right  eye 
spared,  some  sweet  morsel  rolled  under  the  tongue. 
If  the  legal  penitent  be  afraid  of  the  sins  of  commis- 
sion, he  may  still  live  in  the  omission  or  the  careless 


126  FAMILIAR     LETTERS. 

performance  of  known  duty.  Or,  if  he  be  more  for- 
ward in  the  duties  of  God's  immediate  worship,  he 
may  still  live  in  the  acts  of  injustice,  strife,  and  un- 
charitableness  towards  men.  If  he  shows  some  zeal 
and  activity  in  the  service  of  God,  he  will  yet,  per- 
haps, have  his  heart  and  affections  inordinately  glued 
to  the  world;  and  pursue  it  as  the  object  of  his  chief 
desire  and  delight.  If  he  make  conscience  of  all  open 
actual  sins,  he  yet  little  regards  the  sins  of  his  heart, 
but  lives  in  envy,  malice,  pride,  carnal-mindedness, 
unbelief,  or  some  other  such  heart-defiling  sin.  To 
finish  his  character,  whatever  seeming  progress  he 
may  make  in  religion,  his  heart  is  not  right  with  God: 
but  is  still  going  after  his  idols,  still  estranged  from 
vital  Christianity  and  the  power  of  godliness.  Like 
Ephraim,  he  is  as  a  cake  not  turned,  neither  bread 
nor  dough;  or,  like  Laodicea,  lukewarm,  neither  hot 
nor  cold. 

If  we  proceed  to  view  the  character  of  the  sincere 
penitent,  it  is  directly  contrary  to  this.  He  finds  in- 
deed (as  has  been  observed)  continued  occasion  to 
lament  the  great  imperfections  of  his  heart  and  life; 
and  accordingly  seeks  renewed  pardon  and  cleansing 
in  the  blood  of  Christ.  But  though  he  has  not  already 
attained,  nor  is  already  perfect,  he  is  yet  pressing 
towards  perfection.  He  is  yet  watching,  striving 
against  all  his  corruptions;  yet  aiming  at  and  en- 
deavouring after  further  conformity  lo.God,  in  all  holy 
conversation  and  godliness.  He  is  never  satisfied  with 
a  partial  reformation,  with  external  duty;  or  with 
any  thing  short  of  a  life  of  vital  piety.  He  does  not 
renounce  one  lust,  and  retain  another;  content  him- 
self with  first-table  duties,  in  the  neglect  of  the  second ; 
nor  quiet  himself  in  a  life  of  mere  formal  godliness; 
nor  can  he  rest,  till  he  rejoices  in  the  testimony  of 
his  conscience,  that  in  simplicity  and  Godly  sincerity, 
not  with  fleshly  wisdom,  but  by  the  grace  of  God 
he  has  his  conversation  in  the  world.  All  the  actings 
of  his  mind,  as  well  as  his  external  conduct,  fall  un- 
der his  strictest  cognizance  and  inspection;  and  he  is 
careful  to  approve  himself  to  him,  who  knows  his 


FAMILIAR     LETTERS. 


127 


thoughts  afar  off.     His  reformation  extends  not  only 
to  the  devotions  of  the  church,  but  of  his  family  and 
closet;  not  only  to  his  conversation,  but  his  thoughts 
and  affections;'  not  only  to  the  worship  of  God,  but 
to  the  duties  of  every  relation  he  sustains  among 
men;  and  in  a  word,  his  repentance  produces  heaven- 
ly mindedness,  humility,  meekness,  charity,  patience, 
forgiviug  of  injuries,  self-denial;  and  is  accompanied 
with  all  other  fruits  and  graces  of  the  blessed  Spirit. 
"  It  is  the  desire  of  my  soul  (says  the  sincere  penitent) 
to  keep  the  way  of  the  Lord;  and  not  wickedly  to 
depart  from  my  God.     I  would  refrain  my  feet  from 
every  evil  way;  and  walk  within  my  house  with  a 
perfect  heart.     I  know  I  have  to  do  with  a  God  who 
trieth  the  heart;  and  hath  pleasure  in  uprightness;  I 
would  therefore  set  the  Lord  always  before  me:  and 
serve  him  with  a  perfect  heart  and  with  a  willing 
mind.     I  know  that  my  heart  is  deceitful  above  all 
things;  and  desperately  wicked.     I  know  that  mine 
iniquities  are  ascended  over  mine  head;  for  which  I 
am  bowed  down  greatly;  and  go  mourning  all  the 
day  long.     But  yet  my  desire  is  before  the  Lord;  and 
my  groaning  is  not  hid  from  him.     I  can  truly  say, 
thatl  even  hate  vain  thoughts:  but  God's  law  do  I 
love.     0  that  God  would  give  me  understanding,  that 
I  may  keep  his  law,  and  observe  it  with  my  whole 
heart!  I  would  be  for  God  without  any  reserve:  for 
I  esteem  his  precepts  concerning  all  things  to  be  right, 
and  I  have  inclined  my  heart  to  keep  his  statutes  al- 
ways, even  unto  the  end. 

To  conclude,herein  lies  the  great  difference  between 
a  legal  and  an  evangelical  repentance:  the  one  is  an 
external  reformation  only,  destitute  of  all  the  graces 
of  the  blessed  Spirit.  Tii'e  other  is  an  internal  change, 
a  change  of  the  heart,  of  the  will  and  affections,  as 
well  as  of  the  outward  conversation;  a  change  which 
is  accompanied  with  all  the  fruits  and  graces  of  the 
Spirit  of  God.  The  one  aims  at  just  as  much  religion 
as  will  keep  the  mind  easy;  and  calm  the  ruffles  of 
au  awakened  conscience.     The  other  aims  at  a  holy, 


128  FAMILIAR     LETTERS. 

humble,  watchful,  and  spiritual  walk  with  God;  and 
rests  in  no  degree  of  attainments  whatsoever. 

Thus,  sir,  I  have  given  you  a  general  view  of  the 
difference  betv/een  a  legal  and  an  evangelical  repen- 
tance. You  have  not  demanded  this  of  me  out  of 
mere  curiosity;  or  as  a  matter  of  mere  speculation 
only:  but  in  order  to  the  exercise  and  practice  of  a 
repentance  unto  life,  not  to  be  repented  of. 

You  should  therefore  remember  who  is  exalted  at 
God's  right  hand,  to  give  repentance,  as  well  as  for- 
giveness of  sins.  Remember  that  you  must  depend 
only  upon  the  grace  of  the  Lord  Jesus  Christ;  and 
must  accordingly  lie  at  his  footstool,  to  have  this 
great  and  important  change  wrought  in  your  heart. 
And,  therefore,  since  you  depend  upon  the  mere  sove- 
reign grace  of  God  in  Christ,  for  the  renewing  in- 
fluences of  his  Holy  Spirit,  you  should  be  the  more 
importunate  in  your  cries  to  him,  in  the  language  of 
Ephraim,  "turn  thou  me,  and  I  shall  be  turned;  for 
thou  art  the  Lord  my  God." 

You  should  endeavour  to  review  your  past  sins, 
and  as  particularly  as  you  can,  acknowledge  them 
before  God,  with  all  their  heinous  circumstances  and 
pecuhar  aggravations;  and  you  should  with  peculiar 
ardour  of  soul  wrestle  with  him  for  pardon  and  cleans- 
ing in  the  blood  of  Christ. 

You  should  endeavour  to  see  and  be  affected  with 
the  sin  of  your  nature,  as  well  as  of  your  practice;  of 
your  heart  as  well  as  of  your  life;  and  with  constant 
fervency  cry  to  God  for  a  new  heart  and  a  right  spirit, 
for  victory  over  your  corruptions,  and  for  grace  to  ap- 
prove yourself  to  God  in  a  life  of  new  obedience,  as 
well  as  for  pardon  and  reconciliation  to  him. 

You  should  be  daily  calling  yourself  to  an  account 
for  your  daily  sins  and  imperfections;  and  daily  con- 
fessing and  lamenting  them  before  God,  that  you 
may  never  have  so  much  as  the  sins  of  one  day  un- 
repented  of. 

Though  it  be  impossible  that  you  can  be  sufficient- 
ly humbled  before  God,  under  an  abasing  sense  of 


FAMILIAH      LETTERS. 


129 


your  great  sinfulness,  unwortliiness,  and  ingratitude 
to  him,  yet  remember  that  *'  faithful  saying,  which  is 
worthy  of  all  acceptation,  that  Christ  Jesus  came  to 
save  sinners."  Do  not  dishonour  the  infinite  merit 
of  the  Redeemer's  blood,  by  being  afraid  to  trust  it, 
for  pardon  and  sanctification.  Do  not  dishonour  the 
infinite  compassion  of  the  Divine  nature,  by  calHng 
into  question  his  being  as  ready  to  grant,  as  you 
heartily  to  seek,  pardon  and  forgiveness  of  all  your 
sins,  how  many  and  great  soever  they  be.  Be  there- 
fore humbled ;  be  not  discouraged.  While  you  lament 
your  sin  and  imperfection,  adore  the  infinite  riches  of 
that  grace  and  love,  which  has  "  opened  a  fountain 
for  sin  and  uncleanness." 

And  to  sum  up  the  whole  in  a  word:  You  must 
remember,  that  it  is  the  essence  of  a  true  repentance 
to  turn  unto  God;  and  therefore  if  you  would  evi- 
dence the  sincerity  of  your  repentance,  you  must 
give  up  yourself  to  God.  You  must  choose  him  for 
your  God  and  portion.  You  must  watch  at  his  gates; 
and  wait  at  the  posts  of  his  doors.  You  must  make 
a  business  of  religion;  and  in  a  life  of  most  active 
and  earnest  diligence,  expect  acceptance  through  the 
merits  of  Christ,  and  continued  supplies  of  grace  and 
strength  from  his  fulness,  to  ''  bring  forth  fruits  meet 
for  repentance." 

That  the  Lord  would  carry  on  his  own  work  in 
your  soul,  and  lead  you  from  grace  to  grace,  and 
from  strength  to  strength,  till  you  arrive  where  your 
faith  will  be  turned  into  vision,  and  your  repentance 
into  eternal  praises,  is  the  prayer  of 

Yours,  &c. 


130  FAMILIAR     LETTERS. 


LETTER  X. 


THE    SEVENTH    CHAPTER  TO    THE    ROMANS    CONTAINS    THE    DE- 
SCRIPTION   AND    CHARACTER    OF    A    CONVERTED    STATE. 

Sir — I  cannot  but  take  comfort,  from  your  melan- 
choly complaint  of  the  corruption  you  are  struggling 
with  ;  and  your  sense  of  the  vileness  and  sinfulness  of 
your  heart,  which  make  you  groan,  being  burthened: 
because  you  therein  breathe  the  language  of  a  broken 
and  contrite  spirit,  and  give  me  hopes  that  you  are 
offering  to  God  the  sacrifice,  which  he  will  not  despise. 
"You  took  comfort,"  you  tell  me,  "from  the  seventh 
chapter  to  the  Romans,  finding  there  the  like  com- 
plaints with  yours,  in  so  eminent  and  exalted  a  Chris- 
tian as  the  apostle  Paul  himself:  but  that  prop  is 
knocked  from  under  you,  by  conversation  with  some 
persons  of  a  superior  reputation  for  religion,  who  as- 
sure you,  that  St.  Paul  is  there  giving  the  character 
of  an  unconverted  person,  under  a  conflict  between 
his  corruptions  and  the  alarms  of  an  awakened  con- 
science, and  that  all  those  places  of  Scripture  are  to 
be  interpreted  in  the  same  manner,  which  represent 
the  like  conflict  in  the  soul."  '  Upon  which  you  de- 
sire my  sentiments. 

What  strange  efforts  are  of  late  made  against  evan- 
gelical, vital,  and  experimental  piety!  How  incon- 
sistent are  the  methods  used  by  those,  who  are  so 
earnestly  labouring  in  this  undertaking !  Is  it  not 
enough  to  put  mankind  into  a  dangerous  security,  by 
flattering  them  with  a  prospect  of  safety,  without  any 
experience  of  a  work  of  grace  in  their  hearts,  but  ihey 
must  also  torment  and  disquiet  the  minds  of  those 
who  have  been  favoured  with  those  blessed  experi- 
ences, by  persuading  them,  that  remaining  disallowed 
corruptions  and  imperfections  are  inconsistent  with  a 
state  of  grace,  and  with  the  favour  of  God !  What  do 
these  men  mean?    Have  they  no  feeling  perception. 


FAMILIAR      tETTERS,  131 

no  affecting  sense  of  the  imperfections  of  their  hearts 
and  Hves?  Or,  do  they  make  it  their  practice,  and 
esteem  it  their  duty  to  give  their  corrnptions  a  quiet 
residence  in  their  hearts,  and  to  maintain  no  conflict 
or  struggle  \vith  them? 

But  it  is  my  business  to  answer  your  demands,  and 
to  endeavour  to  convince  you,  that  the  apostle,  in  the 
7th  chapter  to  the  Romans,  is  describing  the  conflict, 
which  every  true  Christian  experiences  while  he 
walks  with  God,  and  lives  near  to  him. 

In  order  to  a  fair  and  clear  decision,  it  will  be  pro- 
per to  take  some  very  brief  notice  of  the  general 
scope  and  design  of  his  epistle,  in  the  first  seven  chap- 
ters. This  seems  to  be  summarily  proposed  in  the 
first  chapter,  verse  17lh:  "Therein  the  righteousness 
of  God  revealed,  from  faith  to  faith,  as  it  is  written, 
The  just  shall  live  by  faith."  That  is,  we  are  justified 
before  God,  only  by  the  righteousness  of  Christ  re- 
ceived by  faith;  we  continue  in  a  justified  state,  by 
the  renewed  exercise  of  faith;  and  the  whole  life  of  a 
justified  person  is  a  life  of  faith  in  the  Son  of  God,  as 
well  as  his  whole  hope  of  eternal  life  is  through  faith 
in  Christ.  This  doctrine  is  proved,  by  a  representa- 
tion of  atrocious  impiety  and  wickedness  of  the  whole 
Gentile  world,  that  even  they  who  make  the  highest 
pretences  to  innocence,  and  who  judge  and  censure 
others  for  such  horrid  impieties  as  are  commonly  prac- 
tised among  them,  are  all  inexcusable  and  self-con- 
demned on  account  of  the  wickedness  perpetrated  and 
indulged  by  themselves;  being  all  of  them  violaters  of 
the  law  and  light  of  nature,  as  will  leave  them  with- 
out excuse  in  the  day  when  God  shall  judge  the  se- 
crets of  men  by  Jesus  Christ.  This  is  plainly  the 
apostle's  argument,  from  the  ISth  verse  of  the  first 
chapter.  Whence  it  follows,  that  the  Gentile  world 
cannot  possibly  have  any  claim  to  justification  by 
their  own  personal  obedience;  nor  any  other  way,  but 
by  the  righteousness  of  Christ  received  by  faith. 

The  apostle  next  proceeds  to  show,  that  the  Jew 
hath  no  better  plea  to  make  for  his  acceptance  with 
God,  on  account  of  his  own  personal  righteousness, 


132  FAJIILIAR      LETTERS. 

than  the  Gentile,  though   he  rests  in  the  law,  and 
makes  his  boast  of  God,  knows  his  will,  and  approves 
the  things  that  are  most  excellent.    For  he  also,  in  his 
natural  attainments,  breaks  the  law,  dishonours  God, 
and  at  the  best  performs  but  an  external  obedience, 
and  reaches  not  the  spirituality  which  the  law  re- 
quires.    The  Jew  has  indeed  much  every  way,  the 
advantage,  in  point  of  external  privilege:  but  in  point 
of  justifying  righteousness,  he  cannot  be  said  to  be 
belter  than  the  Gentile;  no,  in  no  wise!     This  is  the 
argument  from  the  16th  verse  of  the  second,  to  the 
9th  verse  of  the  third  chapter.     In  which  verse,  and 
those  following,  the  apostle  sums  up  the  argument  in 
these  remarkable  words,  which  fully  justify  my  inter- 
pretation of  his  scope  and  design :  "  For  we  have  be- 
fore proved,  both  Jews  and  Gentiles,  that  they  are  all 
under  sin.     As  it  is  written,  *  there  is  none  righteous; 
no,  not  one,'  &c.     That  every  mouth  may  be  stop- 
ped, and   all   the  world   may  become   guilty  before 
God."     From  those  promises,  he  draws  this  conclu- 
sion in  the  20th  verse  of  the  third  chapter,  &c.  ^'  There- 
fore by  the  deeds  of  the  law  shall  no  flesh  living  be 
justified  in  his  sight.     For  by  the  law  is  the  know- 
ledge of  sin.     But  now   the  righteousness  of  God, 
without  the  law,  is  manifested,  being  witnessed  by 
the  law  and  the  prophets:  even  the  righteousness  of 
God,  which  is  by  faith  of  Jesus  Christ,  unto  all  and 
upon  all  them  that  believe:  for  there  is  no  difierence. 
Being  justified  freely  by  his  grace,  through  the  re- 
demption that  is  in  Christ  Jesus.     Therefore  we  con- 
clude, that  a  man  is  justified  by  faith,  without  the 
deeds  of  the  law."  Which  was  the  point  to  be  proved. 
But  here  may  arise  a  question:   What  law  is  it  that 
the  apostle  excludes  from  having  any  hand  in  our 
justification?    To  which  it  is  answered:  All  the  law 
that  was  obligatory  both  upon  Jews  and   Gentiles. 
For  they  were  both  obnoxious  to  wrath,  by  their  vio- 
lation of  the  respective  laws  they  were  under;  had 
"all  sinned,  and  come  short  of  the  glory  of  God." 
And  God  deals  with  them  all  alike.     He  will  justify 
them  all  by  their  faith  in  Jesus  Christ,  and  no  other- 


FAMILIAR      LETTERS.  133 

wise;  and  thereby  show,  that  "he  is  not  the  God  of 
the  Jews  only,  but  of  the  Gentiles  also.'' 

Having  thus  conckided  Iiis  first  argument,  and 
proved  fronfi  the  guilt  and  impotence  both  of  Jew  and 
Gentile,  that  no  man  can  be'  justified  by  the  law  of 
nature,  by  the  law  which  was  given  to  the  Jews, 
nor  any  other  way,  but  by  the  righteousness  of  God, 
which  is  by  faith  of  Jesus  Christ,  the  Apostle  pro- 
ceeds to  prove  the  same  thing  from  Abraham's  faith 
being  imputed  to  him  for  rigfUeousness;  and  from 
David's  describing  the  blessedness  of  the  man  to 
whom  God  imputeth  righteousness  without  works, 
throughout  the  fourth  chapter. 

He  then  begins  the  fifth  chapter  by  describing  the 
glorious  privileges  of  those  who  are  thus  justified  by 
faith,  and  ends  it  by  showing  in  what  manner  we 
partake  of  the  righteousness  of  Christ,  for  our  justi- 
fication: that  it  is  in  the  same  manner  as  we  are  par- 
takers of  the  sin  and  guilt  of  Adam  to  our  condem- 
nation. As  Adam's  sin  was  imputed  to  all  whom  he 
represented,  unto  their  condemnation,  so  the  right- 
eousness of  Christ  is  imputed  to  all  whom  he  repre- 
sented, and  who  believe  in  him,  unto  justification  of 
life.  *'  As  by  one  man's  disobedience  many  were 
made  sinners;  so  by  the  obedience  of  one,  many  shall 
be  made  righteous." 

After  a  solemn  caution  unto  all,  not  to  turn  the 
grace  of  God  into  wantonness,  and  not  to  continue  in 
sin,  that  grace  may  abound;  and  after  enforcing  this 
caution,  from  the  obligation  we  are  under  by  our  bap- 
tism, to  die  unto  sin,  and  walk  in  newness  of  life,  as 
Christ  died  for  us,  and  rose  again  from  the  dead,  (as 
in  the  first  part  of  the  sixth  chapter)  the  apostle  goes 
on  to  show  (in  the  latter  part  of  that  chapter)  what 
was  the  privileged  happy  state  of  these  Romans,  to 
whom  he  wrote:  That  "sin  had  not  dominion  over 
them;  for  they  were  not  under  the  law,  but  under 
grace:"  That  they  were  "made  free  from  sin,  and 
were  become  the  servants  of  righteousness."  And 
then  throughout  the  whole  seventh  chapter,  and  the 
beginning  of  the  eighth,  he  illustrates  this  matter;  and 


134  FAMILIAR     LETTERS. 

shows  in  what  respect  they  are  not  under  the  law, 
and  how,  or  in  what  respects,  they  are  made  free 
from  sin. 

This,  Sir,  appears  plainly  to  be  the  scope  and  con- 
nection of  the  first  seven  chapters  of  the  epistle  to  the 
Romans;  as  may  be  easily  observed,  by  any  one,  that 
will  impartially  look  into  the  case,  without  prejudice 
infavour  of  aparty;  or  a  preconceived  opinion,  which 
he  is  resolved  to  nmintain. 

And  thus  I  am  come  to  a  more  particular  considera- 
tion of  this  seventh  chapter;  which,  as  was  observed, 
is  designed  to  clear  up  these  two  things.  How  we 
are  made  free  from  the  law;  and.  How  we  are  made 
free  from  sin,  and  become  the  servants  of  righteous- 
ness. 

The  first  thing  considered  by  the  apostle,  in  this 
chapter,  is  in  what  respects  these  believing  Romans 
were  under  grace  and  not  under  the  law.  But  pre- 
vious to  a  direct  attention  to  this,  it  will  be  neces- 
sary to  remove  a  stumbling  block  out  of  the  way,  by 
considering  again,  what  law  it  is  that  the  apostle  re- 
fers to,  when  he  declares  these  Romans  not  to  be 
under  the  law,  but  under  grace;  to  be  dead  to  the 
law ;  and  be  delivered  from  the  law,  that  being  dead 
wherein  they  were  held.  Does  he  herein  speak  of 
the  ceremonial  law,  or  of  the  moral  law,  or  of  l30th? 

To  this  I  answer:  The  apostle  here  speaks  of  the 
law  in  the  same  sense,  and  uses  the  word  in  the  same 
extent  of  signification,  as  in  the  foregoing  parts  of 
this  epistle.  It  is  the  scope  and  design  of  this  epistle 
— (as  I  have  shown  you)  to  prove  that  both  Jew  and 
Gentile  must  be  justified  only  by  the  righteousness  of 
Christ,  received  by  faitli;  and  not  by  their  own  obser- 
vance of  any  law,  which  they  are  under.  The  law, 
therefore,  in  question,  is  that  law,  which  the  Gentiles 
have  written  in  their  hearts;  and  that  law  which  the 
Jews  rest  in,  boasting  themselves  of  God,  chap.  ii. 
14,  15,  17,  It  is  that  law,  by  the  violation  whereof 
both  Jews  and  Gentiles  are  all  under  sin  ;  and  against 
which  all  have  sinned,  and  come  short  of  the  glory  of 
God.  chap.  iii.  9,23.     It  is  that  law,  without  which 


FAMILIAR      LETTERS.  135 

there  could  be  no  transgression,  chap.  iv.  15.  And 
in  a  word,  that  law,  by  which  every  mouth  may  be 
stopped,  and  all  the  world  become  guilty  before  God. 
chap.  iii.  19.  The  law,  therefore,  here  must  be  taken 
in  the  largest  extent  of  the  word,  including  the  whole 
will  of  God,  any  manner  of  way  manifested,  to  any 
and  every  part  of  mankind,  whether  Jew  or  (Sentile. 
Though  it  is  evident,  that  the  apostle  hath  in  this 
seventh  chapter  a  special  reference  to  the  moral  law. 
This  appears, 

1.  Because  the  law  here  referred  to,  is  what  these 
believing  Romans  has  been  married  to,  and  been  held 
by;  as  appears  in  the  4th  and  6th  verses.  Now  these 
Romans  to  whom  the  apostle  wrote,  were  most  of 
them  (if  not  all  of  them)  Gentiles;  as  he  expressly 
declares,  chap.  i.  13,  and  chap.  xi.  13,  and  were 
therefore  never  married  to  the  Levitical  or  ceremonial 
law,  never  held  by  it;  and  consequently  never  de- 
livered from  it.  It  was  the  moral  law  only  to  which 
they  had  been  married;  and  from  that  only  they  were 
therefore  made  free:  and  that  consequently,  must  be 
what  the  apostle  especially  refers  to,  in  this  chapter. 

2.  Because  the  apostle,  in  exemplification  of  his 
meaning,  instances  in  the  moral  law,  and  no  other: 
the  law  by  which  concupiscence  is  known,  and  which 
forbids  coveting,  verse  7th.  The  law,  v/hich  is  spiri- 
tual, verse  14th.  Whereas,  the  ceremonial  law,  con- 
sidered in  itself,  was  not  spiritual,  but  made  up  of 
carnal  ordinances.  Heb.  ix.  10.  It  is  the  law,  in 
which  the  apostle  delighted,  after  the  inward  man, 
verse  22d.  But  he  was  so  far  from  taking  delight  in 
the  ceremonial  law,  that  he  strongly  and  pathetically 
exclaims  against  the  observation  of  it  now  that  Christ 
is  come,  and  represents  the  ordinances  of  this  law,  to 
be  now  become  beggarly  elements,  Gal.  iv.  9,  and 
forward. 

In  fine,  he  instances  in  that  law  of  God  which  he 
himself  served  with  his  mind,  verse  25th.  But  his 
heart  was  not  so  set  upon  the  observation  of  the  cere- 
monial law,  as  to  ^-desire  again  to  be  brought  into 
bondage  to  it."     From  all  which  it  is  evident,  if  de- 


136  FAMILIAR      LETTERS. 

monstration  may  be  taken  for  evidence,  that  it  is  the 
moral  law,  which  is  principallj^  designed  by  the  apos- 
tle in  this  chapter  and  context,  when  he  tells  ns,  that 
no  man  can  be  justified  by  the  law;  and  that  be- 
lievers are  made  free  from  the  law,  by  their  interest 
in  Christ. 

I  am  now  prepared  to  consider,  in  what  respects 
the  apostle  here  represents  believers  to  be  "freed from 
the  lavv,"  or  to  be  "  not  under  the  law."  And  to  set 
this  matter  in  the  clearest  light,  it  will  be  proper  to 
consider  it, 

1.  .Negatively:  Showing  in  what  sense  they  are 
not  here  represented,  as  being  freed  from  the  law. 
Particularly  then, 

They  are  not  represented  to  be  freed  from  the  law, 
as  it  is  a  rule  of  moral  conduct.  No  !  "  The  law  is 
holy;  and  the  commandment  holy,  and  just,  and 
good,''  verse  12th.  Believers  "consent  to  the  law,that 
it  is  good,"  verse  16th.  "And  with  their  mind  they 
serve  the  law  of  God,"  verse  25th. 

They  are  not  freed  from  endeavours  after,  and  de- 
light in  obedience  to  the  law  of  God.  "  To  will  is  pre- 
sent with  them,"  even  beyond  their  capacity  of  per- 
formance, verse  ISth.  "  They  would  do  good,"  even 
when  "  evil  is  present  with  them;"  and  "  they  delight 
in  the  law  of  God,  after  the  inward  man,"  verse  21st, 
and  22d. 

I  add,  they  are  not  freed  from  being  grieved  and 
burthened  on  the  account  of  the  imperfection  of  their 
obedience  to  the  law  of  God:  but  must,  on  that  ac- 
count, "groan  being  burthened,  while  they  are  here 
in  this  tabernacle;"  and  must  cry  out  with  the  apostle, 
"0  wretched  man,  that  I  am;  who  shall  deliver  me 
from  the  body  of  this  death  !"  verse  24th.  And  now 
let  us  attend, 

2.  To  the  affirmative  description  here  given,  of  the 
believer's  freedom  from  the  law  of  God. 

They  are  here  represented  as  freed  from  their  mar- 
riage relation  to  the  law,  or  from  the  obligations  of  it, 
as  a  covenant  of  life.  While  in  their  carnal  and  unre- 
generate  state,  they  were  under  the  strictest  bonds  of 


FAMILIAR     LETTERS.  137 

subjection  to  the  law  of  nature,  or  the  moral  law.  It 
rigorously  exacted  perfect  obedience  of  them,  as  the 
only  condition  of  their  acceptance  with  God:  and  con- 
tinuing in  that  state,  they  could  have  no  righteous- 
ness at  all  to  plead,  but  their  own  conformity  to  the 
whole  demands  of  law;  and  they  must  obtain  eter- 
nal life  by  perfect  obedience,  or  not  at  all.  But  now 
that  marriage  covenant  is  dissolved  by  their  faith  in 
Christ.  They  are  become  dead  to  the  law,  by  the 
body  of  Christ,  that  they  should  be  married  to  an- 
other, even  to  him  who  is  raised  from  the  dead. 
"They  are  delivered  from  the  law,  that  being  dead 
in  which  they  were  held;"  verses  4th  and  6th.  The}' 
have,  therefore,  another  righteousness  to  plead,  with- 
out a  perfect  personal  conformity  to  the  law;  and 
their  hope  of  salvation  is  held  by  another  tenure, 
built  upon  another  foundation,  an  espousal  to  Christ, 
the  one  only  husband,  that  is  able  to  pay  their  debts 
to  offended  justice,  and  save  them  to  the  uttermost. 
They  may  now  serve  God  in  newness  of  spirit,  from 
a  new  principle,  from  new  motives,  with  new  affec- 
tions, with  new  hopes;  and  not  in  the^'oldness  of  the 
letter;"  verse  6lh.  Not  from  any  expectation  that 
by  doing  these  things  they  should  live  in  them;  nor 
under  the  terror  of  the  dreadful  curses  pronounced 
against  "every  one  who  continues  not  in  all  things 
written  in  the  book  of  the  law,  to  do  them."  This 
is  evidently  the  design  of  the  first  six  verses  of  this 
chapter. 

Moreover,  they  are  freed  from  that  spirit  of  bond- 
age which  they  were  once  under,  when  their  guilt, 
danger  and  misery  were  brought  to  their  view  by  the 
law.  This  the  apostle  exemplifies,  by  representing 
his  own  state,  when  under  a  law  work.  "  For  I  was 
alive  without  the  law  once;  but  when  the  command- 
ment came,  sin  revived,  and  I  died;  and  the  com- 
mandment which  was  ordained  to  life,  I  found  to  be 
unto  death;"  verses  9th  and  10th.  That  is,  I  thought 
myself  once  alive,  was  in  a  state  of  safety  and  with- 
out the  curse  in  my  own  apprehension,  while  igno- 
rant or  thoughtless  of  the  spirituality,  extent,  and 

10 


138 


FAMILIAR     LETTERS 


terror  of  the  law  of  God;  but  when  the  command- 
ment came  home  to  my  conscience,  and  I  found  what 
my  state  truly  was,  sin  revived,  rose  up  against  me 
in  its  condemning  power,  or  appeared  to  me  in  its 
own  nature  and  aggravations,  <' exceeding  sinful;"  for 
"by  the  law  is  the  knowledge  of  sin;"  and  so  I  found 
myself  to  be  a  guilty  creature,  a  dead  man,  indeed, 
under  the  law,  under  its  curse  and  damning  sentence; 
and  died  to  self-flattering  hope,  and  confidence  in  the 
flesh.  Now  this  is  the  very  case  of  all  awakened 
sinners,  when  the  law  comes  near  to  conscience, 
lays  the  weight  of  their  guilt  upon  them,  and  sets 
their  danger  of  everlasting  punishment  before  them. 
But  now  these  believing  Romans  were  delivered 
from  this  bondage  to  the  law;  there  being  "  no  con- 
demnation to  them  which  are  in  Christ  Jesus;"  and 
"that  being  dead,  wherein  they  were  held." 

I  may  add  to  this,  that  they  were  also  freed  from 
the  irritating  power  of  the  law.  When  an  awaken- 
ed sinner  first  obtains  a  sensible  view  of  the  strict- 
ness, purity,  and  spirituality  of  the  law,  so  of  the 
vast  number  and  dreadful  aggravations  of  his  sins, 
with  the  amazing  wrath  that  hangs  over  his  head; 
this  fills  his  soul  not  only  with  horror  and  amaze- 
ment, but  with  an  impatient,  disquieting  anxiety, 
which  unhinges  his  mind  for  duty,  inflames  his  cor- 
ruptions, and  gives  them  the  advantage  against  all 
his  good  purposes,  resolves,  and  endeavours.  So  that 
the  law,  inhibiting  sin,  without  giving  power  to  avoid 
it,  does  but  make  the  sinner's  lusts,  (like  a  torrent 
dammed  up,)  to  swell  the  more,  and  to  run  with 
greater  force,  when  they  get  vent;  and  "sin  taking 
occasion  by  the  commandment,  works  in  the  soul  all 
manner  of  concupiscence,  deceives  the  sinner,  and 
slays  him,"  as  it  is  expressed,  verse  Sth  and  11th. 
But  these  believing  Romans  were  delivered  from  the 
law  in  this  respect  also.  Plaving  a  discovery  of  the 
glorious  way  of  salvation  by  Christ,  and  the  safety  of 
depending  upon  his  righteousness,  they  were  quick- 
ened by  adoring  views  of  redeeming  mercy;  actuated 
by  a  principle  of  love  to  God;  and  strengthened  by 


FAMILIAR      LETTERS.  139 

the  divine  influences  of  the  Spirit  of  grace,  to  mor- 
tify their  lusts,  and  to  live  a  life  of  sincere  and  spirit- 
ual obedience;  or  as  the  apostle  expresses  it  (verse  6,) 
to  *' serve  God  in  newness  of  spirit;  and  not  in  the 
oldness  of  the  letter." 

These  three  things  are  most  certainly  represented 
in  the  context,  as  the  servitude  that  unregenerate  men 
are  under  to  the  law.  This  is  too  evident  to  be  dis- 
puted. Believers  are  certainly  represented  as  being 
delivered  from  the  servitude  of  the  law:  whence  it 
follows,  that  their  freedom  from  the  law,  here  treated 
of,  must  consist  in  those  particulars  which  I  have  con- 
sidered. 

And  now  I  am  further  to  observe  to  you,  that  there 
is  another  glorious  privilege  of  believers  distinctly  in- 
sisted upon  in  the  sixth  chapter,  which  is,  as  I  hinted 
before,  particularly  illustrated  in  this;  and  that  is, 
that  they  are  "dead  \uito  sin,  and  alive  unto  God. 
Sin  has  no  more  dominion  over  them,"  they  "being 
not  under  the  law,  but  under  grace."  They  are 
"  made  free  from  sin,  and  become  the  servants  of 
righteousness:  and  being  made  free  from  sin  they 
are  become  the  servants  of  God,  have  their  fruit  unto 
holiness,  and  the  end  everlasting  life,"  chap.  vi.  11, 
14,  IS,  22.  This  character  of  believers  depends  upon 
the  other  already  considered.  They  being  made  free 
from  the  law,  they  are  of  consequence  made  free 
from  sin  likewise.  A  freedom  from  sin  is  the  fruit 
of  our  freedom  from  the  law;  which  is  therefore  first 
considered,  and  the  consideration  of  this,  superadded 
as  an  appendage  to  it,  or  a  necessary  consequence 
from  it. 

But  how  are  we  to  understand  these  strong  expres- 
sions? Are  believers  wholly  freed  from  all  sin?  Are 
they  arrived  at  a  sinless  state  of  perfection?  Or  in 
what  other  sense  are  they  free  from  sin,  and  become 
servants  of  righteousness?  This  question  the  apostle 
answers,  from  the  14th  verse  of  the  seventh,  to  the 
3d  verse  of  the  eighth  chapter;  and  particularly  ex- 
emplifies the  case,  by  representing  to  us  the  state  of 
his  own  soul  with  respect  to  the  freedom  from  sin; 


140  FAMILIAR     LETTERS. 

and  the  remaining  conflict  he  yet  had  with  his  cor- 
ruptions. In  the  foregoing  verses  he  had  shown  us 
what  he  once  was,  when  in  a  carnal  state,  and  under 
the  tyranny  of  the  law.  "  I  was  aUve  without  the 
law  once,"  &c.  And  throughout  that  discourse  he 
speaks  wholly  in  the  preterperfect  tense,  as  of  former 
matters,  things  already  passed.  From  the  14th  verse, 
and  forward,  he  shows  us  what  he  now  is,  and  speaks 
therefore  only  in  the  present  tense,  as  being  to  de- 
scribe this  new  state  of  freedom  from  sin.  By  alter- 
mg  thus  his  form  of  expression,  in  this  change  of 
tenses,  we  may  plainly  see,  that  there  is  such  a  tran- 
sition as  I  am  now  supposing,  and  may  easily  know 
where  it  begins. 

Thus,  sir,  I  have  endeavoured  to  set  before  you  in 
the  briefest  and  plainest  manner  I  could,  the  scope 
and  connection  of  the  first  seven  chapters  of  this  epis- 
tle to  the  Romans.  By  a  due  attendance  to  which, 
you  cannot  but  discover  how  groundless  and  imperti- 
nent all  the  reasonings  of  those  gentlemen  are,  of 
whom  you  speak. 

However,  that  this  may  appear  in  a  yet  stronger 
light,  I  will  now  proceed  to  a  direct  refutation  of  the 
opinion,  that  the  apostle  is  here  personating  and  giv- 
ing the  character  of  an  unconverted  or  unregenerate 
person,  struggling  under  the  convictions  of  an  awaken- 
ed conscience.     And 

1.  It  is  undeniably  certain,  that  the  most  holy  of  all 
the  natural  descendants  of  Adam,  that  ever  were  in 
the  world,  have  had  cause  to  make  the  same  com- 
plaints of  their  remaining  corruptions,  as  the  apostle 
here  does;  and  have  all  in  like  manner  experienced 
what  the  apostle  elsewhere  calls  "  the  flesh  lusting 
against  the  spirit,"  and  *'  the  spirit  against  the  flesh," 
Gal.  V.  17.  Have  they  not  all  of  them  some  remain- 
ing carnality?  The  most  improved  saints  compara- 
tively but  babes  in  Christ,  and  not  so  spiritual  as  they 
should  be?  Nay,  are  they  not  even  sold  under  sin? 
It  is  true,  they  do  not  voluntarily,  with  Ahab,  sell 
themselves  to  do  wickedly;  this  would  denote  the  full 
dominion  and  power  of  sin;  but  they  are  sold  as  cap- 


FAMILIAR      LETTERS.  141 

tives,  are  sold  against  their  will.  Though  for  the  ge- 
neral they  make  ever  so  great  resistance,  they  have 
yet  corruptions  that  do  and  will  at  times  prevail 
against  them,  and  bring  them  into  captivity.  Have 
they  not  all  cause  to  acknowledge,  that  they  do  what 
they  allow  not,  what  they  would  not,  and  even  what 
they  hate?  That  they  fall  short  of  what  they  would 
do  ?  And  that  when  they  would  do  good,  evil  is  pre- 
sent with  them?  That  they  find  a  law  in  their  mem- 
bers warring  against  the  law  of  their  mind?  And  don't 
they  groan,  being  burdened,  under  a  sense  of  what 
wretched  men  they  are  on  these  accounts?  In  other 
words,  are  there  any  of  them  that  don't  feel  in  them- 
selves sinful  affections,  sinful  imperfections,  and  sin- 
ful actions,  that  are  the  grief  and  burthen  of  their 
souls?  Here  let  the  appeal  be  made  to  all  the  gene- 
rations of  God's  children,  whether  they  do  not  find 
these  things  in  themselves,  even  in  their  most  watch- 
ful periods.  I  must  needs  say,  it  argues  a  dreadful 
ignorance  of,  or  an  unaccountable  inattention  to,  the 
plague  of  their  own  heart,  in  them  who  have  not  a 
feeling  and  experimental  apprehension  of  these  things. 
It  may  therefore  be  justly  presumed,  that  the  apostle 
here  complains  of  what  every  true  Christian  feels  and 
laments.  Or  at  least  I  may  confidently  say,  that  the 
experience  of  all  the  children  of  God  is  a  refutation  of 
the  principal  arguments  against  my  interpretation  of 
this  chapter. 

It  may  be  added,  in  the  language  of  another, 
"Those  objections  are  chiefly  owing  to  a  mistaken 
notion  of  the  case  described  here,  from  verse  14th;  as 
if  the  apostle  spoke  of  gross  sinning  in  practice,  with 
only  some  feeble  reluctance  of  his  will,  and  habitually 
transgressing,  in  a  course  of  outward  actions,  through 
the  power  of  some  conquering  and  ruling  lust,  against 
the  dictates  of  his  natural  conscience.  Whereas,  in 
truth,  he  does  not  own  a  customary  indulgence  to  any 
the  least  sin  in  external  practice,  much  less  to  any 
great  wickedness  and  gross  sins  of  presumption.  But 
he  evidently  speaks  in  his  complaint,  of  unallowed 


142  FAMILIAR      LETTERS. 

frailties,  or  sins  of  infirmity,  incident  to  the  best  of 
men.  And  if  his  language  in  representing  the  case 
seems  too  expressive  and  emphatical,  we  may  fairly 
resolve  this  into  his  humility;  a  grace  that  always 
makes  the  Christian  willing  to  see  the  worst  of  his 
case,  and  to  lay  himself  low  before  God  and  man. 
From  this  principle,  we  must  conceive  it  was,  that 
this  same  apostle  elsewhere  describes  himself  under 
those  debasing  characters,  *  The  least  of  the  apostles 
— Less  than  the  least  of  saints — yea,  The  chief  of  sin- 
ners.' Though  an  eminent  example  of  holiness,  yet 
being  not  already  perfect,  he  readily  confesses  it;  and 
under  a  humbling,  affecting  sense  of  his  imperfections 
and  remaining  corruptions,  he  breathes  out  his  com- 
plaints in  very  animated  and  striking  forms  of  speech. 
However,  his  self-abasing  expressions  (taken  in  this 
view)  do  all  of  them  well  consist  with  the  brighter 
and  commendatory  representations  he  sometimes 
makes  of  himself,  when  considering  his  case  in  another 
light;  and  they  are  all  reconcilable  with  every  Scrip- 
ture character  of  regenerate  professors,  as  well  as  with 
the  universal  experience  of  real  Christians,  even  the 
best  upon  earth.  For  do  they  not  all  own  themselves 
conscious  of  ^indwelling  sin,'  and  'fleshly  lusts  that 
war  against  the  soul  ?'  Do  not  they  all  confess  them- 
selves not  as  yet  perfectly  enlarged  to  run  the  way  of 
God's  commandments;  their  graces  not  as  yet  perfect- 
ly free  in  their  exercise,  but  often  under  a  very  sensi- 
ble restraint,  so  that  they  cannot  produce  them  into 
act,  as  they  would,  and  ought;  their  corruptions  in- 
sinuating and  intermingling  with  their  best  perform- 
ances of  duty ;  their  lusts,  though  by  divine  grace  con- 
quered within  them,  yet  striving  still  for  the  mastery; 
yea,  sometimes  usurping  the  throne  seemingly,  and 
acting  the  tyrant  over  them  for  a  season,  against  the 
fixed  judgment  and  settled  bent  of  their  mind  and 
heart;  which,  in  the  account  of  gospel  grace,  is  the 
man?  Now,  looking  upon  themselves,  if  tried  by  the 
law  and  justice,  as  liable  to  be  'condemned  with  the 
world,'  they  have  therefore  no  hope  of  being  '  saved 


FAMILIAR       LETTERS.  143 

by  any  works  of  righteousness,  which  they  have 
done,'  but  only  look  for  mercy,  <  the  mercy  of  the 
Lord  Jesus  Christ,'  to  be  magnified  in  their  deUver- 
ance  out  of  the  present  state  of  imperfection.  In  the 
mean  time  their  sins,  yea,  their  unavoidable  infirmi- 
ties, are  their  burden,  under  which  they  sigh  and  be- 
moan themselves;  ashamed  and  grieved  even  for  dis- 
allowed frailties,  more  than  unregenerate  sinners  for 
their  wilful  and  scandalous  enormities.  Is  it  any 
uncommon  case  for  a  child  of  God,  in  a  repenting 
frame,  passionately  to  lament  in  the  strain  of  Rom. 
vii.,  judging  himself  for  carnality,  complaining  of  spi- 
ritual captivity,  and  crying  out,  ^  0  wretched  man 
that  I  am!  who  shall  deliver  me?'  nor  finding  any 
refuge,  but  the  grace  of  our  Lord  Jesus  Christ? 
Where  is  there  any  injustice  done  to  the  inspired 
writer,  or  the  least  injury  to  Christianity,  by  suppo- 
sing this  to  be  the  very  case  the  apostle  had  in  view? 
Or  what  one  word  is  there  in  all  his  description  of 
the  case  before  him,  but  may  be  fairly  accommodated 
to  this  interpretation?  And  what  occasion  then  to 
suppose  the  apostle  uses  such  a  personation  here,  as 
some  suppose,  transferring  to  himself  those  odious 
things  which  belonged  only  to  an  unregenerate  legal- 
ist, and  putting  them  in  his  own  case,  merely  out  of 
modesty,  and  to  avoid  giving  offence  to  the  party  re- 
proved?" 

2.  We  find  the  apostle  here  giving  characters  of 
himself  that  are  the  distinguishing  marks  of  a  regene- 
rate state;  characters,  that  do  not,  that  cannot,  agree 
to  any  unconverted  person  in  the  world.  It  is,  for 
instance,  the  peculiar  property  of  a  child  of  God,  to 
hate  that  which  is  evil;  and  to  have  a  will  present 
with  him  to  that  which  is  good.  No  unregenerate 
person  is  able  truly  to  say,  that  "he  would  do  that 
which  is  good;  and  would  not  do  that  which  is  evil." 
The  conscience  indeed,  and  the  judgment  of  an  unre- 
generate man,  may  in  some  sense  be  said  to  be  against 
the  sin;  but  his  will  is  for  it,  and  the  lusts  of  a  de- 
praved will,  habitually  govern  the  man;  so  that  he 


144  FAMILIAR      LETTERS. 

always  inclines  to  sin,  in  one  kind  or  another,  in  one 
degree  or  another,  and  does  always  actually  indulge 
himself  in  sin,  except  only  when  under  some  special 
restraints  by  shame  or  fear  of  punishment.  He  can 
never  be  said  to  hate  sin;  though  he  may  hate  the 
misery  that  is  likely  to  be  the  consequence  of  it;  but 
he  rather  hates  the  law,  that  punishes  sin.  And  to  be 
sure,  it  cannot  be  said  of  any  unregenerate  man,  that 
he  hates  evil  and  would  do  good,  indefinitely:  that  is, 
that  he  hates  all  evil,  and  would  do  all  good,  without 
any  distinction  or  reserve;  as  the  apostle  here  affirms 
of  himself.  No!  there  is  some  Delilah  in  reserve, 
some  bosom-lust  retained,  some  methods  of  vital 
piety  (either  of  heart  or  life)  rejected  by  the  greatest 
proficients  in  morality  among  the  unconverted  world. 
None  but  the  truly  regenerate  can  say  with  David, 
'^  I  esteem  all  thy  precepts  concerning  all  things,  to 
be  right;  and  I  hate  every  false  way,"  Psal.  cxix, 
12S. 

To  this  I  may  add,  that  it  is  the  distinguishing  cha- 
racter of  a  child  of  God,  to  "  delight  in  the  law  of  the 
Lord,  after  the  inward  man."  An  unregenerate  man 
may  by  the  lashes  of  an  awakened  conscience,  and 
terrors  of  the  law,  be  kept  under  some  slavish  re- 
straints, and  be  forced  to  some  servile  endeavours  of 
obedience:  but  could  he  with  a  quiet  conscience,  and 
hopes  of  salvation,  enjoy  his  choice,  he  would  break 
through  all  these  restraints,  and  always  gratify  his 
sinful  and  sensual  inclinations.  To  have  our  inward 
man,  our  very  mind  and  heart  delighted  in  the  law  of 
God,  is  to  have  our  souls  delighted  in  a  conformity 
to  God;  the  law  being  but  a  transcript  of  his  moral 
perfections.  That  is,  in  other  words,  it  is  to  love  God 
himself,  to  delight  ourselves  in  his  nature  and  govern- 
ment, to  love  to  be  like  him  in  the  inward  man,  hav- 
iag  *'  the  law  written  on  the  tables  of  our  heart," 
which  is  the  sum  of  all  religion,  the  whole  and  only 
evidence  of  vital  Christianity,  all  other  marks  and 
characters  of  a  Christian  indeed  being  contained  in  it. 
Whence  it  is,  that  the  Psalmist  so  often  mentions  "his 


FAMILIAR      LETTERS. 


145 


delight  in  God's  commandments,  which  he  had  loved," 
as  a  mark  of  his  uprightness.  No  unregenerate  pro- 
fessor does  really  delight  in  God,  as  the  holy  and 
righteous  Governor  and  Judge  of  the  world;  and 
therefore  no  unregenerate  person  can  truly  say,  as 
the  apostle  here,  "  I  delight  in  the  law  of  God,  after 
the  inward  man." 

I  may  likewise  add,  that  it  is  the  distinguishing 
character  of  a  child  of  God,  to  groan  under  the  bur- 
den of  the  body  of  death,  to  long  for  deliverance  from 
it,  and  to  have  a  war  maintained  between  the  ^'  law 
of  his  members,"  and  the  "law  of  his  mind."  Awak- 
ened sinners  may  groan  under  a  sense  of  guilt  and 
danger;  and  have  a  war  between  their  consciences 
and  their  lusts.  But  they  are  believers,  and  none 
but  they,  who  groan  under  the  burden  of  their  heart- 
corruptions;  and  after  a  further  progress  in  holiness. 
Unrenewed  sinners  may  have  a  "law  in  their  mem- 
bers," warring  against  their  awakened  consciences: 
but  they  have  no  contrary  "law  in  their  minds,"  no 
such  habitual  bent  of  soul,  or  stated  and  settled  dis- 
position of  their  affections,  as  has  the  force  of  a  law 
with  them,  and  maintains  a  constant  war  with  their 
inward  corruptions,  their  vain  imaginations,  sinful 
appetites  and  passions.  They  do  indeed  love  the 
Lord,  that  thus  hate  evil,  Psal.  xcvii.  10.  And  they 
who  thus  "  fight  the  good  fight  of  faith,"  will  "  lay 
hold  on  eternal  life,"  1  Tim.  vi.  12.  It  is  one  charac- 
teristic of  a  true  believer,  that  he  resists  sin,  in  all  the 
lusts  thereof,  even  the  most  secret,  and  hidden  from 
the  eye  of  the  world.  Every  creature  has  its  antipa- 
thies: the  new  creature,  as  well  as  any  other;  and  as 
sin  is  the  greatest  contrariety  to  its  temper  and  taste, 
to  its  interests  and  comforts,  the  Divine  nature  always 
is  disposed  to  exert  itself  in  an  opposition  to  indwell- 
ing sin,  studying  to  mortify  it  more  and  more. 

3.  The  apostle  is  here  giving  the  characterof  a  person 
who  has  a  twofold  principle  in  him,  the  one  a  govern- 
ing principle,  that  may  be  called  himself:  the  other  a 
subdued  principle,  which  is  "not  he,  but  sin  that 


146  FAMILIAR      LETTERS. 

dwellelh  in  him."  Now  can  any  unconverted  person 
in  the  world  truly  say,  it  is  not  he,  that  transgresseth 
the  law,  when  the  natural  bent  and  disposition  of  his 
soul  is  to  "evil,  only  to  evil,  and  that  continually," 
notwithstanding  all  the  restraints  of  the  law  and 
checks  of  conscience,  and  when  all  the  sins  of  his 
heart  and  life  are  imputed  to  him,  and  will  be  pun- 
ished upon  him,  if  he  remain  in  his  present  state  ? 
Can  any  unconverted  person  in  the  world  say,  that 
he  himself  (all  in  him  which  in  God's  account  can  be 
called  himself)  serves  the  law  of  God,  though  with 
his  flesh  (his  remaining  carnal  affections  and  appetites) 
the  law  of  sin;  when  it  is  certain,  that  every  uncon- 
verted man  is,  both  with  his  mind  and  flesh,  a  servant 
to  sin,  and  free  from  righteousness,  as  the  apostle 
assures  us,  in  the  sixth  chapter  of  this  epistle,  verses 
16,  17,20. 

4.  What  justifies  my  interpretation  beyond  all  rea- 
sonable opposition,  is,  that  the  apostle  draws  that  con- 
clusion from  those  very  characters  here  given  of  him- 
self, "There  is  therefore  now  no  condemnation  to 
them  which  are  in  Christ  Jesus,  who  walk  not  after 
the  flesh, but  after  the  spirit:  for  the  law  of  the  Spirit 
of  life,  in  Christ  Jesus,  hath  made  me  free  from  the 
law  of  sin  and  death."  chap.  viii.  1,  2.  Two  things 
do  here  appear  to  me  certain  and  unquestionable. 
One  is,  that  the  first  verse  of  this  Sth  chapter  is  here 
represented  (as  plainly  as  any  thing  can  be  represen- 
ted by  words)  as  a  necessary  consequence  or  just  in- 
ference from  the  premises,  and  from  the  characters 
the  apostle  had  there  given  of  himself,  and  is  there- 
fore a  full  proof,  that  every  one  in  the  same  spiritual 
state  described  in  the  latter  part  of  the  preceding 
chapter,  is  in  Christ  Jesus,  and  freed  from  condemna- 
tion. "  There  is  therefore  now  no  condemnation," 
&c.  Wherefore  ?  Because  they  who  are  in  Christ 
Jesus  are  "freed  from  sin,"  and  do  "not  walk  after 
the  flesh,  but  after  the  Spirit,"  as  before  described, 
and  particularly  because  "  they  themselves  do  serve 
the  law  of  God,"  as  expressed  in  the  verse  imme- 


FAMILIAR      LETTERS. 


147 


diately  foregoing.  This  construction  is  necessary,  to 
make  the  connection  of  this  verse  with  what  went  be- 
fore, congruous  and  rational.  Nay,  it  is  the  construc- 
tion which  the  apostle  himself  purposely  leads  us  to, 
in  the  2d  verse.  ''  For  the  law  of  the  spirit  of  life,  in 
Christ  Jesus,  hath  made  me  free  from  the  law  of  sin 
and  death."  As  if  he  had  said,  they  who  are  in 
Christ  Jesus  cannot  be  under  condemnation, since  they 
are  made  "free  from  the  law  (from  the  dominion, 
though  not  from  the  remains)  of  sin  and  death;" 
which  I  have  already  shown  you  to  be  my  case,  in 
the  foregoing  description  of  my  spiritual  state  and  ex- 
perience, and  in  the  characters  I  have  given  of  myself. 
Another  thing  that  appears  to  me  most  certain  and 
evident  is,  that  the  apostle  speaks  of  himself  here  (in 
this  2d  verse  of  chapter  viii.)  in  the  same  manner, 
and  to  the  same  purpose,  as  he  spoke  of  himself  in 
the  latter  part  of  the  foregoing  chapter;  and  that  these 
words,  with  the  following  verses,  are  the  sum  and 
conclusion  of  that  whole  discourse.  This  was  the 
point  the  apostle  was  undertaking  to  explain;  this 
the  subject  of  the  preceding  chapter,  as  I  have  already 
shown;  in  this  he  speaks  the  first  person,  as  in  the  for- 
mer chapter;  this  is  a  natural  and  rational  summon- 
ing up  or  drawing  the  conclusion  of  the  whole,  "  The 
law  of  the  spirit  of  life,  in  Christ  Jesus,  hath  made  me 
free  from  the  law  of  sin  and  death."  Whence  it  fol- 
lows, that  those  characters  in  the  latter  part  of  the 
seventh  chapter,  belong  to  none  but  such  who  are  in 
Christ  Jesus,  and  by  him  freed  from  condemnation, 
and  from  the  law  of  sin  and  death. 

And  now,  I  leave  it  to  you,  sir,  to  judge,  whether 
we  have  not  reason  to  conclude  that  the  apostle  is 
here  speaking  of  himself,  when  in  a  renewed  or  rege- 
nerate state;  and  thereby  representing  the  conflict 
which  the  children  of  God,  in  their  highest  attain- 
ments, have  with  their  remaining  corruptions;  since 
there  is  so  plain  a  transition,  (by  the  change  of  the 
tense,)  from  considering  what  he  once  had  been,  to  a 
representation  of  what  he  now  was,  at  the  time  of 


148 


FAMILIAR     LETTERS. 


writing  this  epistle.  Have  we  not  reason  to  conclude 
this,  when  all,  (the  very  best,)  of  the  children  of  God 
do  always  experience  the  same  struggle  with  their 
corruptions  as  is  here  described?  May  we  not  con- 
fidently draw  this  conclusion,  when  we  find  that  the 
characters  here  given  are  applicable  to  none  but  the 
regenerate  only?  None  but  they  ^'hate  that  which  is 
evil;'^  and  have  "a  will  present  with  them  to  that 
which  is  good."  To  be  sure  none  but  they  hate  all 
evil,  and  have  a  will  to  all  good,  without  reserve  or 
distinction.  None  but  they  '^delight  in  the  law  of 
the  Lord,  after  the  inward  man."  None  but  they 
groan  under  the  burthen  of  "  the  body  of  death;"  and 
maintain  a  constant  "  war  with  the  law  of  sin  in  their 
members."  May  we  not  safely  maintain  this  con- 
clusion against  all  opposition,  when  we  find  a  person 
described  under  the  influence  of  a  twofold  principle, 
corruption  and  grace?  The  former  so  brought  into 
subjection  that  its  actings  are  not  to  be  attributed, 
strictly  speaking,  to  him,  (being  so  contrary  to  the 
new  man,  his  predominant  principle,  according  to 
which  God  accounts  of  us,  and  denominates  us,)  but 
are  imputable  only  to  the  remains  of  the  old  man,  or 
indwelling  sin.  The  latter  having  such  an  empire  in 
his  soul,  as  to  be  called  himself,  so  that,  (notwith- 
standing his  corruptions  and  the  outbreakings  of 
them,)  he  can  say,  "  I  myself  can  serve  the  law  of 
God."  In  fine,  this  conclusion  most  certainly  appears 
to  be  necessary  and  unquestionable,  that  they  must 
be  in  a  regenerate  state,  who  are  delivered  from  con- 
demnation, and  who  "walk  not  after  the  flesh  but 
after  the  Spirit;"  and  who  are  by  "  the  law  of  the 
Spirit  of  life,  in  Christ  Jesus,  made  free  from  the  law 
of  sin  and  death;"  as  the  apostle  shows  to  be  his 
own  case,  according  to  the  description  he  had  before 
given  of  himself.  To  suppose  that  he  here  person- 
ates a  professor  unregenerate,  must,  upon  the  whole, 
appear  utterly  inconsistent  with  the  case  here  des- 
cribed in  these  passages;  and,  therefore,  such  an  ex- 
position, as  altogether  forced,  is  not  to  be  received. 


FAMILIAR     LETTERS. 


149 


But  after  all,  you  will,  perhaps,  object,  that  my  in- 
terpretation tends  to  make  men  secure  and  careless, 
bold  and  presumptuous,  in  a  state  and  course  of  sin. 

I  answer,  it  is  so  far  from  this,  that  it  has  a  direct 
contrary  tendency.  It  is  a  solemn  admonition  to  the 
children  of  God,  to  be  upon  their  guard,  since  they 
have  such  a  domestic  enemy  to  deal  with.  And  a 
like  admonition  it  is  to  all  careless,  secure,  and  habit- 
ual sinners,  not  to  flatter  themselves  with  a  vain  pre- 
sumptuous hope  of  their  regenerate  state,  on  any  pre- 
tences whatsoever. 

It  is  here  the  character  of  a  Christian  indeed,  that 
he  hates  evil,  all  evil,  without  reserve.  If,  therefore, 
they  who  retain  any  favourite  lust,  and  roll  it  as  a 
sweet  morsel  under  their  tongue,  cry  peace  to  their 
souls,  they  are  sleeping  upon  the  top  of  a  mast.  There 
is  no  peace,  saith  my  God,  to  the  wicked.  The  peace 
of  such  is  all  a  delusion;  and  a  most  false,  absurd, 
and  dangerous  peace. 

It  is  here  likewise  the  character  of  a  true  Christian, 
that  he  does  not  allow  so  much  as  his  imperfections; 
that  when  these  prevail,  they  are  without  his  consent, 
and  against  his  will.  These  are  what  he  would  not, 
and  among  the  evils  which  he  hates.  They  therefore 
are  entertaining  but  a  vain  dream  of  a  safe  state, 
who  are  knowingly  and  deliberately  living  in  a  way 
of  sinning,  and  who  customarily  allow  any  moral 
imperfection.  They  will  certainly  in  the  conclusion 
be  rejected,  among  the  workers  of  iniquity. 

It  is  here  also  represented  as  the  property  of  every 
sincere  Christian,  that  he  has  a  "  will  present,"  with 
him  'Uo  that  which  is  good;"  that  ''he  consents  to 
the  law  that  is  good;"  and  that  "he  delights  in  the 
law  of  God  after  the  inward  man;"  that  is,  in  other 
words,  (as  I  have  shown)  he  truly  loves  God  and 
godliness.  Here  is  therefore  no  foundation  for  them 
to  think  well  of  their  state,  whose  whole  religion  is 
constrained  by  fear;  and  whose  heart  and  affections 
are  not  sincerely  engaged  in  the  service  of  God.  As 
for  them  who  love  the  world  and  their  idols  more 


150  FAMILIAR    LETTERS. 

than  God  and  a  life  of  sincere  universal  obedience  to 
him,  such  are  in  the  ''bonds  of  iniquity,"  and  have 
''  no  part  or  lot  in  this  matter." 

It  is  moreover  given  as  the  mark  of  a  true  Chris- 
tian, that  he  groans  after  deliverance  from  the  body 
of  death;  not  only  from  guilt  and  danger,  but  from 
the  remainders  of  his  corruption,  and  maintains  a 
constant  war  against  the  "  law  of  sin  in  his  mem- 
bers." What  encouragement  is  there  therefore  for 
such  an  one  to  hope  well  of  his  state,  that  does  not 
make  it  his  business  to  keep  his  heart,  and  to  watch 
over  his  lips  and  life:  that  does  not  wrestle  with  God 
for  deliverance  from,  and  greater  victory  over  his 
corruptions;  and  that  does  not  look  upon  his  remain- 
ing imperfections  as  the  great  burden  of  his  life  ? 

It  is  furthermore  given  in  the  character  of  the  true 
Christian,  that  he  thankfully  expects  this  deliverance 
only  by  Jesus  Christ.  The  apostle's  answer  to  the 
question,  "  Who  shall  deliver  me  ?"  is,  "  I  thank  God 
through  Jesus  Christ,  our  Lord."— I  thankfully  look 
unto  God,  in  and  through  Jesus  Christ,  as  a  sure 
refuge  in  this  difficuUy;  and  as  the  fountain  of  life, 
from  whence  I  may  safely  expect  my  needed  sup- 
plies. All  unbelievers,  therefore,  as  excluded  from 
any  unjustifiable  pretence  to  this  character,  have  no 
room  left  them  to  think  well  of  their  state. 

In  fine,  the  Christian  here  described,  is  one  who 
"  with  his  mind  does  himself  serve  the  law  of  God." 
He  has  had  "  God's  law  put  into  his  mind,"  and  he 
"  serves  God  with  his  spirit."  His  whole  man,  all 
that  can  be  called  himself,  is  engaged  in  a  life  of 
gospel  obedience.  What  can  they,  therefore,  have  to 
do  with  the  peace  and  comfort,  which  is  here  offered 
to  Christians  indeed,  who  are  grossly  defective,  par- 
tial, and  unsteady  m  their  obedience;  whose  minds 
are  wavering,  and  whose  hearts  are  divided  between 
the  service  of  God  and  their  idols?  "A  double- 
minded  man  is  unstable  in  all  his  ways;  and  let  not 
that  man  think  that  he  shall  receive  any  thing  of  the 
Lord,"  James  i.  7,  8. 


FAMILIAR      LETTERS.  151 

Now,  to  conclude  this  long  letter,  I  will  only  fur- 
ther observe,  that  you  may  here  find,  in  a  summary 
and  concise  representation,  the  true  characters  of  the 
children  of  God;  as  well  as  matter  of  conviction  to 
those  who  cannot,  and  of  consolation  to  those  who 
can,  apply  these  marks  to  themselves.  If  upon  an 
impartial  examination,  you  can  justify  your  claim  to 
the  characters  here  given,  let  no  man  rob  you  of  the 
comfort  and  hope  thereby  set  before  you.  But  if  you 
cannot  find  such  marks  in  yourself,  never  rest  till  you 
obtain  these  evidences  of  a  converted  state. 

That  the  Lord  may  comfort  your  heart,  and  estab- 
lish you  in  every  good  word  and  work,  to  do  his  will, 
is  the  prayer  of, 

Sir,  Yours,  &c. 


LETTER  XL 

THE  DOCTRINE  OF  A  SINNEr's  JUSTIFICATION,  BY  THE  IMPUTED 
RIGHTEOUSNESS  OF  CHRIST,  EXPLAINED  AND  VINDICATED. 

Sir — It  is  indeed  as  you  represent  it,  "  a  matter  of 
great  consequence,  to  have  a  right  view  of  the  way 
and  means  by  which  God  will  be  reconciled  to  you, 
and  by  which  you  may  have  a  title  to  life  eternal." 

"  You  are,  as  you  have  all  along  been,  in 
great  difficulties  on  the  question:  and  cannot  see 
mto  the  doctrine  of  a  sinner's  justification  by  the 
imputed  righteousness  of  Christ.  You  have  been 
lately  reading  upon  that  subject;  and  find  many 
arguments  against  it  that  you  cannot  get  over. 
Your  author  represents  it  as  unscriptural  and  unrea- 
sonable: you  therefore  desire  me  to  give  you  a  right 
view  of  that  doctrine,  and  to  answer  your  objections 
against  it." 

There  is,  indeed,  sir,  no  cause  for  you  to  "suspect, 


152  FAMILIAR     LETTERS. 

that  yau  shall  wear  out  my  patience."  I  gladly  em- 
brace the  opportunity  to  do  any  thing  in  my  power 
to  give  you  satisfaction,  and  to  assist  you  in  your 
greatest  concern,  which  you  have  reason  to  be  most 
solicitous  about.  I  shall,  therefore,  according  to  your 
desire,  endeavour  in  the  first  place  to  give  a  brief  view 
of  the  doctrine  of  our  justification;  by  the  imputed 
righteousness  of  Christ,  before  I  proceed  to  consider 
your  objections  against  it. 

I  shall  first  consider  what  we  are  to  understand  by 
justification,  and  in  what  sense  that  expression  is 
used  in  Scripture.  Should  I  herein  follow  some  of 
our  wrangling  disputants,  I  know  not  how  many  dis- 
tinct meanings  of  the  word  justification  I  might  set 
before  you.  But  this  would  be  to  darken  counsel,  by 
words  without  knowledge;  the  term  having  one  in- 
variable meaning,  throughout  the  whole  Bible.  It 
always  (as  far  as  I  have  been  able  to  observe)  con- 
stantly signifies  being  ''esteemed,  declared,  manifest- 
ed, or  pronounced  righteous."  This  is  what  the  ori- 
ginal word,  both  in  the  Old  and  New  Testament, 
naturally  signifies;  and  in  this  sense  only,  it  is  always 
used.  I  need  not  therefore  undertake  to  give  instances 
of  the  use  of  the  word  in  this  sense,  since  in  all  in- 
stances it  is  used  in  this  sense  only.  This,  I  believe, 
must  be  acknowledged  by  every  one,  that  will  tho- 
roughly and  impartially  examine  the  case.  I  think 
there  can  no  text  be  found,  where  justification  is  used 
for  making  us  inherently  righteous. 

Bat  though  this  word  has  one  invariable  significa- 
tion, it  is  used  in  Scripture  in  a  threefold  respect : 
either  for  our  present  justification  in  the  sight  of  God, 
for  our  justification  before  men  and,  our  own  con- 
sciences, or  for  our  justification  at  the  tribunal  of  our 
Judge  at  the  last  day.  It  is  the  first  of  these  that  falls 
under  our  present  consideration:  which  is  to  be  con- 
sidered as  our  acquittance  from  guilt,  and  our  accep- 
tance with  God  as  righteous  in  his  sight.  It  is  to  be 
considered  as  a  sentence  of  absolution  and  accept- 
ance by  the  great  Judge  of  the  world.  As  justification. 


FAMILIAR      LETTERS.  1 53 

therefore,  is  always  considered  in  Scripture  as  a  fo- 
rensic or  juridical  sentence,  it  should  be  carefully  dis- 
tinguished from  the  infusion  of  a  principle  of  grace,  or 
inherent  righteousness.  Justification  is  usually  in 
Scripture  opposed  to  condemnation.  As  tliis  latter 
therefore  does  not  imply  the  rendering  men  wicked 
and  guilty,  but  pronouncing  them  so:  even  so  the  for- 
mer likewise  cannot  mean  rendering  men  righteous, 
but  sententially  declaring  and  pronouncing  them  so. 
Were  this  duly  attended  to,  many  of  the  objections 
made  against  our  doctrine  of  justification  by  the 
righteousness  of  Christ,  would  vanish  of  course.  You 
will  be  pleased,  therefore,  all  along  to  carry  this  in 
your  mind,  that  I  am  not  considering  how  we  should 
become  inherently  righteous,  by  a  renovation  of  our 
nature:  but  how  we  may  be  acquitted  from  guilt, 
and  accepted  as  righteous,  by  the  sentence  of  our  glo- 
rious Judge. 

I  proceed  to  consider  what  we  are  to  understand  by 
the  imputation  of  Christ's  righteousness. 

To  impute,  is  to  judge  or  esteem  any  matter,  cha- 
racter, or  quality,  whether  good  or  evil,  to  belong  to 
a  person  as  his.  And  may  either  refer  to  what  was 
originally  his,  antecedently  to  such  imputation,  or  to 
what  was  not  antecedently  his,  but  becomes  so  by 
virtue  of  such  imputation  only.  The  Scriptures  abound 
with  instances  of  both  these  sorts  of  imputation. 

We  have  many  instances  in  Scripture  of  imputing 
that  to  a  person,  which  was  originally  his  own,  and 
performed  by  him  antecedently  to  such  imputation. 
Thus,  sin,  is  said  to  be  imputed  to  a  sinner,  when  he 
is  judged  or  treated  as  an  offender.  "Let  not  my 
Lord,"  says  Shimei,  "  impute  iniquity  unto  me,"  2 
Sam.  xix.  19.  And  thus  righteousness  is  imputed  to 
the  saint,  when  he  is  judged  or  acknowledged  right- 
eous (in  a  qualified  sense)  with  relation  to  a  particular 
fact,  done  in  conformity  to  the  preceptive  part  of  the 
divine  law.  "Then  stood  up  Phineas,  and  executed 
judgment,  and  it  was  imputed  to  him  for  righteous- 
ness," Psalm  cvi.  3L  But  this  is  not  the  imputation 
11 


154 


FAMILIAR     LETTERS. 


now  to  be  considered,  which  respects  a  justification, 
that  is  proposed  as  the  reUef  of  a  sinful,  perishing 
world,  against  the  penalty  of  the  condemning  law, 
and  implies  a  change  of  the  sinner's  state,  from  guilt 
to  grace,  from  death  to  life,  in  a  relative  sense. 

I  proceed  then  to  observe  that  also  may  be  said  to 
be  imputed  to  a  person,  which  was  not  his  own  ori- 
ginally or  antecedently;  but  is  judged  and  esteemed 
to  belong  to  him,  and  is  his  on  account  of  such  impu- 
tation only.  Thus,  a  debt  is  imputed  to  a  surety ;  and 
tlie  surety's  payment  of  a  debt  is  imputed  to  the  prin- 
cipal debtor,  and  is  pleadable  by  him  in  discharge 
from  his  creditor's  demands.  "  If  he  have  wronged 
thee,  or  oweth  thee  ought,  (says  Paul  of  Onesimus) 
put  that  on  my  account,  (Greek)  impute  it  unto  me." 
Thus  our  sins  are  imputed  unto  Christ;  inasmuch  as 
he,  in  the  character  of  our  surety,  has  undertaken  to 
discharge  those  debts  to  the  justice  of  God.  And 
thus  his  righteousness  is  imputed  unto  us;  it  having 
been  wrought  out  in  our  place  and  stead,  and  given 
to  God  in  payment  on  our  behalf. 

These  things  being  premised,  we  are  to  understand 
the  imputation  in  question,  to  be  God's  gracious  dona- 
tion of  the  perfect  righteousness  of  Christ  to  believers, 
and  his  acceptation  of  their  persons  as  righteous,  on 
the  account  thereof.  Their  sins  being  imputed  to 
him,  and  his  obedience  being  imputed  to  them,  they 
are  in  virtue  hereof  both  acquitted  from  guilt,  and  ac- 
cepted as  righteous  before  God. 

We  are  not  therefore  to  understand  our  justification 
by  the  imputed  righteousness  of  Christ  as  implying 
and  supporting,  that  God  does  esteem  believers  to  be 
what  indeed  they  are  not.  He  esteems  them  to  be 
poor,  sinful,  imperfect  men,  who  have  no  otherwise 
satisfied  the  claims  of  his  justice,  and  the  demands  of 
the  law,  than  by  the  obedience  of  their  surety:  Which 
is  really  by  a  gracious  imputation  become  theirs,  and 
they  are  on  the  account  thereof  become  indeed  right- 
eous in  God's  sight,  although  antecedent  to  that  impu- 
tation, they  were  legally  condemned  criminals,  and 


FAMILIAR      LETTERS.  155 

though  they  yet  remain  inherently  imperfect  and  sinful 
creatures. 

We  are  further  to  consider,  that  this  righteousness 
of  Christ  is  imputed  to  none  but  behevers,  but  is  (as 
the  apostle  expresses  it)  revealed  from  failh  to  faith. 
It  is  not  imputed  before  we  have  faith,  as  the  Anti- 
nomians  dream,  nor  is  the  imputation  delayed  till  the 
fruits  and  effects  of  faith  in  an  obedient  life  appear, 
as  some  other  seem  to  suppose,  but  it  is  imputed  at 
and  upon  our  believing.  It  shall  be  imputed,  if  we 
believe,  Rom.  iv.  24.  Faith  is  the  receiving  an  offer- 
ed Saviour  (John  i.  12,)  in  his  person,  his  offices,  and 
all  his  benefits,  and  therefore  it  is  a  receiving  his 
righteousness,  which  is  one  of  his  benefits,  freely  of- 
fered in  the  gospel,  to  all  that  will  accept  it. 

So  I  am  prepared  to  observe  to  you,  that  we  are  to 
understand  our  justification  by  the  imputed  righteous- 
ness of  Christ  to  signify  and  imply.  "  A  gracious  sen- 
tence of  God,  whereby  a  sinner  antecedently  guilty 
in  his  sight,  is  upon  his  believing  in  Christ,  acquitted 
from  guilt,  accepted  as  righteous,  and  entitled  to  all 
the  benefits  of  the  covenant  of  grace,  on  account  of 
what  Christ  has  done  and  suffered  for  him." 

Thus,  Sir,  I  have  endeavoured  in  as  few  words  as 
possible  to  give  you  a  just  and  clear  view  of  the  doc- 
trine before  us;  and  am  now  ready  to  consider  your 
objections. 

You  first  object,  that  ^Mhe  imputation  of  our  sins 
to  Christ,  or  the  imputation  of  Christ's  righteousness 
to  us,  are  no  where  mentioned  in  the  word  of  God; 
that  the  terms  and  expressions  used  in  this  case,  are 
certainly  of  human  invention ;  and  the  doctrine  there- 
fore to  be  suspected,  as  having  its  origin  rather  from 
our  scholastic  divines,  than  from  the  oracles  of  God." 

Your  first  supposition  is,  that  the  imputation  of  our 
sins,  to  Christ,  is  no  where  mentioned  in  the  word 
of  God.  If  you  mean  by  this,  that  we  no  where  in 
Scripture  find  that  proposition,  in  so  many  express 
words,  that  our  sins  are  imputed  to  Christ,  this  is  true: 
but  I  hope  to  show  you  it  is  altogther  impertinent. 
But  if  you  mean  by  this,  that  we  can  no  where  find 


156  FAMILIAR      LETTERS. 

full,  clear,  and  undeniable  evidence  from  Scripture, 
of  the  imputation  of  the  sins  of  believers  to  Christ,  I 
will  endeavour  immediately  to  convince  you  of  your 
mistake. 

The  whole  Levitical  dispensation  was  purposely  de- 
signed to  represent  this  comfortable  truth  to  us.  This 
was  the  end  of  all  their  sacrifices,  and  bloody  obla- 
tions for  the  remissions  of  their  sins.  They  did  not 
imagine,  or  at  least  God  did  not  design  they  should 
imagine,  that  their  sin  and  guilt  were  actually,  to  all 
intents  and  purposes,  transferred  from  the  offender  to 
the  victim;  but  they  were  hereby  led  to  look  to  Christ, 
the  Antitype  of  all  their  sin-offerings,  in  faith  and 
hope,  that  their  sins  should  all  be  imputed  to  him; 
and  themselves  through  the  merit  of  his  sacrifice,  be 
acquitted  from  guilt.  This  design  of  all  their  expia- 
tory sacrifices  was  more  clearly  exhibited  to  them,  in 
the  institution  of  the  scape-goat;  where  the  imputa- 
tion of  our  sins  to  Christ  was  in  the  most  lively  man- 
ner represented.  ''  And  Aaron  shall  lay  both  his 
hands  upon  the  head  of  the  live  goat;  and  confess 
over  him  all  the  iniquities  of  the  children  of  Israel, 
and  all  their  transgressions  in  all  their  sins,  putting 
them  upon  the  head  of  the  goat;  and  shall  send  him 
away,  by  the  hand  of  a  fit  man,  into  the  wilderness; 
and  the  goat  shall  bear  upon  him  all  their  iniquities, 
unto  the  land  not  inhabited."  Lev.  xvi.  21,  22.  Here 
was  a  plain  and  express  communication,  or  transfer- 
ring of  guilt  from  God's  people  to  the  scape-goat.  All 
the  iniquities  of  God's  people,  all  their  transgressions 
in  all  their  sins,  were  laid  upon  his  head.  He  bore 
upon  him  all  their  iniquities,  or  in  other  words,  their 
sins  were  imputed  to  him.  Now  you  cannot  sup- 
pose, that  all  the  hopes  of  the  children  of  Israel  ter- 
minated upon  this  goat.  You  must  suppose,  that  they 
looked  to  the  great  Antitype,  to  whom  their  guilt 
was  indeed  to  be  transferred,  and  their  sins  imputed; 
and  from  whom  they  expected  their  discharge  and 
justification.  Hence  it  plainly  appears,  that  all  the 
hopes,  which  the  church  of  God  in  all  the  ages  and 
dispensations  thereof  have  entertained,  of  the  forgive- 


FAMILIAR    LETTERS.  1 57 

ness  of  sin  and  reconciliation  to  God.  was  through  the 
imputation  of  their  sins  to  Clirist,  the  substance  of  all 
the  Levitical  shadows,  and  the  only  true  sin-offering. 
The  same  doctrine  which  was  so  plainly  pointed 
out  by  these  typical  rites,  is  fully  and  abundantly 
confirmed  by  very  many  plain  and  clear  passages  of 
Scripture,  which  cannot,  with  any  appearance  of  pro- 
priety, be  construed  in  any  other  sense,  than  that  I 
am  pleading  for.  Thus,  Isaiah  iii.  6.  11:  "  The  Lord 
hath  laid  upon  him  the  iniquity  of  us  all."  "  For  he 
shall  bear  their  iniquities."  2  Cor.  v.  21:  "For  he 
hath  made  him  to  be  sin  for  us,  who  knew  no  sin, 
that  we  might  be  made  the  righteousness  of  God  in 
him."  Gal.  iii.  13:  "  Christ  hath  redeemed  us  from 
the  curse  of  the  law,  being  made  a  curse  for  us." 

1  Pet.  ii.  24:  "  Who  his  own  self  bare  our  sins  in  his 
own  body  on  the  tree."  Many  other  texts  to  the  like 
purpose  might  be  quoted;  but  these  are  every  way 
sufficient  to  decide  this  point. 

If  the  iniquity  of  us  all  could  be  laid  upon  Christ, 
and  he  bear  our  iniquities,  no  other  way  but  by  im- 
putation, it  then  appears  from  Isa.  liii.  that  our  ini- 
quities were  imputed  to  him.  And  I  think,  the  ad- 
versaries of  this  doctrine  can  make  no  rational  pre- 
tence to  any  other  way,  in  which  our  sins  can  be  said 
to  be  laid  upon  Christ,  and  he  be  said  to  bear  our  ini- 
quities. 

If  Christ  has  been  made  sin  for  us,  according  to 

2  Cor.  V.  he  must  be  made  sin  for  us,  (and  treated  as 
a  sinner,)  either  by  his  own  personal  fault,  or  by  the 
imputation  of  our  sin  to  him.  I  can  think  of  no  other 
possible  way  in  which  this  can  be  supposed,  but  one 
of  these  two.  Now  the  blasphemy  of  the  former  sup- 
position obliges  us  to  reject  it  with  abhorrence;  and 
therefore  the  latter  must  be  allowed. 

If  Christ  hath  been  made  a  curse  for  us,  according 
to  Gal.  iii.  he  must  then  have  the  violation  of  the  law 
imputed  to  him;  otherwise  the  curse  of  it  could  not 
in  justice  have  been  inflicted  upon  him.  To  inflict 
the  curse,  or  penalty  of  the  law,  upon  one  no  ways 
chargeable  with  the  violation  of  it,  is  contrary  to  the 


158  FAMILIAR     LETTERS. 

justice  both  of  God  and  man.  And  I  can  imagine  no 
other  way,  by  which  our  blessed  Saviour  could  be 
chargeable  with  the  violation  of  the  law  of  God,  and 
thereby  be  obnoxious  to  the  curse  of  it,  but  through 
the  imputation  of  our  sin  and  guilt  to  him. 

If  our  blessed  Saviour  bore  our  sins  in  his  own 
body,  and  was  punished  for  our  sins  upon  the  cross, 
according  to  1  Pet.  ii.  our  sins  then  must  be  laid  to 
his  charge,  and  punished  upon  him,  either  by  impu- 
tation or  some  other  way.  Here  then  let  our  adver- 
saries speak  sense,  and  tell  us,  if  they  can,  what  other 
way  this  could  possibly  be  done. 

Pardon  me.  Sir,  if  I  am  forced  to  tell  you,  that  it 
is  too  trifling  an  evasion  to  be  adopted  by  men  of 
learning  and  sense,  to  urge  against  us,  that  the  word 
imputation  is  not  used  in  this  case  in  Scripture,  when 
so  many  expressions  are  used  in  Scripture,  which 
fully  and  necessarily  imply  it,  and  are  of  the  same 
significancy.  True,  we  do  not  read  in  express  words 
that  our  sins  were  imputed  to  Christ;  but  we  do  read 
in  express  words,  that  our  iniquities  were  laid  upon 
him;  that  he  bore  them;  that  he  was  made  sin,  or 
legally  reputed  a  sinner,  on  the  account  of  them;  that 
he  bore  them  in  his  own  body,  or  was  punished  for 
them,  upon  the  cross;  and  bore  the  curse  of  the  law, 
which  we  had  violated.  And  if  all  this  do  not  amount 
to  the  same  thing  as  the  imputation  of  our  sins  to 
Christ,  I  must  for  ever  despair  of  understanding  the 
meaning  of  the  most  plain  and  famihar  expressions. 

Dear  Sir,  allow  me  the  freedom  to  observe  to  you, 
that  you  have  been  guilty  of  innumerable  sins.  If 
these  have  not  been  imputed  to  Christ,  if  he  hath  not 
borne  your  sins,  if  he  hath  not  satisfied  the  divine  jus- 
tice on  account  of  them,  they  must  yet  be  imputed  to 
you,  and  you  must  bear  your  iniquity  yourself;  you 
must  yet  be  under  the  guilt  of  all  your  sins,  and  under 
all  the  curses  of  the  broken  law.  A  thought  which  will 
administer  but  little  comfort  here,  and  less  at  the  tri- 
bunal of  Christ,  if  this  should  then  be  found  to  be 
your  case.     A  thought  big  with  horror! 

I  now  proceed  to  consider  whether  the  ^'imputa- 


FA3IILIAR     LETTERS. 


159 


tion  of  Christ's  righteousness  to  us,"  is  no  where 
mentioned  in  the  word  of  God.  I  must  here  again 
acknowledge,  that  this  proposition,  "  Christ's  right- 
eousness is  imputed  to  behevers,"  is  no  where  to  be 
found  in  the  Scriptures,  in  express  terms.  But  then 
we  have  so  many  full  and  clear  testimonies  in  Scrip- 
ture, to  the  doctrine  contained  in  that  proposition,  that 
there  can  be  no  reason  to  call  the  truth  of  it  into  ques- 
tion. Thus,  Jer.  xxiii.  6,  "  This  is  the  name  whereby 
he  shall  be  called,  The  Lord  our  Righteousness." 
Rom.  iii.  25,  26,  *'  Whom  God  hath  set  forth  to  be  a 
propitiation,  through  faith  in  his  blood,  to  declare  his 
righteousness  for  the  remission  of  sins ;  to  declare  at 
this  time  his  righteousness,  that  he  might  be  just,  and 
the  justifier  of  him  which  believeth  in  Jesus."  Rom. 
V.  18,  19,  "  Therefore,  as  by  the  oflence  of  one,  judg- 
ment came  upon  all  men  to  condemnation,  even  so 
by  the  righteousness  of  one,  the  free  gift  came  upon 
all  men  unto  justification  of  life.  For  as  by  one  man's 
disobedience,  many  were  made  sinners:  so  by  the 
obedience  of  one  shall  many  be  made  righteous." 
Rom.  viii.  3,  4,  "  God  sending  his  own  Son  in  the 
likeness  of  sinful  flesh,  and  for  sin,  condemned  sin  in 
the  flesh,  that  the  righteousness  of  the  law  might  be 
fulfilled  in  us."  Rom.  x.  4,  "For  Christ  is  the  end 
of  the  law  for  righteousness,  to  every  one  that  be- 
lieveth." i  Cor.  i.  30,  "But  of  him  are  ye  in  Christ 
Jesus,  who  of  God  is  made  unto  us  wisdom,  and  right- 
eousness, and  sanctification,  and  redemption."  2  Cor. 
V.  21,  "That  we  might  be  made  the  righteousness  of 
God  in  him." 

I  might  have  added  very  many  more  texts  of  Scrip- 
ture to  the  same  purpose:  but  how  can  more  be 
needful,  to  satisfy  any  man,  of  the  truth  of  our  justi- 
fication by  the  imputation  of  Christ's  righteousness, 
who  attentively  reads,  and  impartially  weighs,  these 
cited  texts,  without  prejudice  against  the  doctrine,  or 
a  bias  to  some  favourite  scheme?  Let  it  be  consider- 
ed, here  we  are  expressly  assured,  that  Christ  is  the 
Lord  our  Righteousness;  that  it  is  by  his  righteous- 
ness we  obtain  remission  of  sins;  that  by  his  right- 


160  FAMILIAR      LETTERS. 

eousness  God  is  tlie  justifier  of  him  which  believeth  in 
Jesus:  that  by  his  righteousness  we  have  justification 
of  Hfe,  and  by  his  obedience  we  are  made  righteous; 
that  by  his  being  sent  for  sin  and  condemning  sin,  the 
righteousness  of  the  law  is  fulfilled  in  us;  that  he  is 
the  end  of  the  law  for  righteousness  to  the  believer; 
that  he  is  of  God  made  unto  us  righteousness;  and 
Ave  are  made  the  righteousness  of  God  in  him.  Is  it 
possible,  that  the  doctrine  I  am  pleading  for,  should 
be  expressed  in  plainer  and  stronger  terms?  The 
word  impute,  or  imputation,  is  not  indeed  found  in 
these  texts;  but  the  thing  intended  by  it,  is  plainly 
found  there.  Let  that  be  allowed,  and  I  shall  main- 
tain no  controversy  with  you  about  the  meaning  or 
use  of  a  word.  Let  it  be  allowed,  that  Christ  has  ful- 
filled the  righteousness  of  the  law  for  behevers;  that 
his  righteousness  has  become  theirs;  that  they  have 
thereby  remission  of  sins,  are  justified  before  God, 
and  made  righteous:  let  these  things  be  owned,  and 
it  will  not  be  of  so  great  importance,  whether  you 
consent  to  the  propriety  of  the  word  imputation,  in 
this  case,  or  not.  Now  these  things  you  must  allow, 
or  deny  the  very  language  of  the  quoted  texts:  and 
by  allowing  these  things,  you  will  allow  all  that  is 
intended  by  those  who  plead  for  the  imputation  of 
Christ's  righteousness.  But  why  must  the  word  im- 
pute, or  imputation,  be  found  fault  with  ?  Be  pleased 
to  read  the  fourth  chapter  to  the  Romans,  and  observe 
how  often  righteousness  is  there  said  to  be  imputed 
to  them  that  believe.  Though  the  righteousness  there 
said  to  be  imputed,  is  not  expressly  called  the  right- 
eousness of  Christ,  yet  that  is  fully  implied.  For  it 
was  a  righteousness,  whereby  Abraham  was  justified, 
ver.  2.  A  righteousness  without  works,  ver.  6.  A 
righteousness  by  whicli  our  sins  are  covered,  that  the 
Lord  will  not  impute  them,  ver.  6,  7.  A  righteous- 
ness by  which  God  is  the  Father  of  all  them  that  be- 
lieve, ver.  IL  And  a  righteousness  through  which 
Abraham  had  the  promise  that  he  should  be  the  heir 
of  the  world,  ver.  13.  Now  can  any  man  pretend  to 
a  personal  righteousness  which  all  these  characters 


FAMILIAR     LETTERS.  IGl 

are  fairly  applicable  to?  Or  can  these  characters  justly 
be  applied  to  any  other,  save  the  righteousness  of 
Christ  only? 

I  hope,  by  this  time,  you  are  convinced,  that  the 
Scripture  is  not  a  stranger  to  the  doctrine  of  justifica- 
tion by  the  imputed  righteousness  of  Christ.  I  would 
therefore,  Sir,  intreat  you  to  consider,  it  is  of  infinite 
consequence,  that  you  yourself  be  not  a  stranger  to 
that  faith,  by  which  you  may  receive  this  righteous- 
ness, may  have  this  imputed  to  you,  and  may  in  vir- 
tue of  this  be  accepted  (your  person  and  your  sincere 
performances)  as  righteous  before  God. 

But  I  have  been  too  tedious  in  my  answer  to  your 
first  objection.  I  therefore  hasten  to  consider  what 
you  have  further  to  object  against  this  important 
truth. 

"  Your  author,"  you  tell  me,  "argues,  that  if  faith 
be  imputed  for  righteousness  unto  the  justification  of 
a  sinner,  then  Christ's  obedience  cannot  be  imputed 
to  that  end;  unless  our  faith  and  Christ's  righteous- 
ness be  supposed  to  be  the  same  thing:  That  there  is 
nothing  more  evident,  than  that  faith  (which  is  so 
often  said  to  be  imputed  for  righteousness,  Rom.  iv.) 
is  properly  our  own  personal  righteousness:  That  the 
word  faith,  (in  Greek,)  signifies  faithfulness,  as  well 
as  believing;  and  includes  evangelical  obedience  in 
the  nature  of  it:  That  God  deals  with  us  as  moral 
agents;  and  imputes  to  us  the  righteousness  which 
we  personally  have,  and  not  that  which  we  person- 
ally have  not." 

I  take  this  to  be  the  most  plausible,  and  the  most 
weighty  objection  against  the  doctrine  under  conside-- 
ration,  that  has  ever  been  made:  and  it  therefore  de- 
serves to  be  distinctly  taken  notice  of.  I  shall  accord- 
ingly endeavour  to  show,  that  the  faith  which  is  im- 
puted unto  righteousness  (for  so,  I  think,  should  the 
words  be  rendered)  does  not  include  obedience  in  the 
nature  of  it.  I  shall  proceed  to  prove,  that  the  faith 
which  is  imputed  to  believers  unto  their  justification, 
is  not  their  own  personal  righteousness.  And  then 
endeavour  to  make  it  evident,  that  if  your  construe- 


162  FAMILIAR    LETTERS. 

tion  of  those  passages  in  Rom.  iv.  were  granted,  it 
would  make  nothing  against  the  doctrine  of  our  jus- 
tification by  the  imputed  righteousness  of  Christ. 

I  am  first  to  show,  that  the  faith  which  is  imputed 
unto  righteousness,  does  not  inchide  obedience  in  the 
nature  of  it:  considering  faith  in  its  reference  to  justi- 
fication, or,  (as  some  express  themselves)  in  its  office 
of  justifying.  For,  though  a  true  and  lively  faith  has 
its  influence  in  purifying  the  hearts  and  lives  of  men, 
and  producing  obedience;  yet  it  is  of  the  very  nature 
of  faith,  to  exclude  all  opinion  of  merit  in  ourselves, 
to  respect  the  promise  of  God's  mercy,  and  directly 
send  us  to  Christ  for  justification  and  acceptance  with 
God,  through  his  merits  and  righteousness.  So  that 
justifying  faith  as  such,  does  not  include  in  its  nature 
works  of  obedience.  I  need  not  use  many  arguments 
to  prove  this;  the  apostle  having  in  the  plainest  and 
strongest  terms  declared  it.  It  is  the  very  scope  and 
design  of  the  apostle's  argument  in  this  fourth  chap- 
ter to  the  Romans,  to  prove,  that  we  are  justified  by 
faith  without  works.  This  was  the  argument  of  the 
preceding  chapter;  which  is  confirmed  and  illustrated 
in  this,  by  the  examples  of  Abraham  and  David. 
"For  if  Abraham  were  justified  by  works,  he  hath 
whereof  to  glory:  but  not  before  God.  For  what 
saith  the  Scripture?  Abraham  believed  God;  and  it 
was  counted  unto  him  for  righteousness.  Now  to  him 
that  worketh,  is  the  reward  reckoned  not  of  grace, 
but  of  debt.  But  to  him  that  worketh  not,  but  be- 
lieveth  on  him  that  justifieth  the  ungodly,  his  faith 
is  counted  for  righteousness.  Even  as  David  also 
describeth  the  blessedness  of  the  man,  unto  whom 
God  imputeth  righteousness,  without  works,"  Rom. 
v.  2,  6. 

The  apostle  is  here  using  a  variety  of  unanswer- 
able arguments,  against  the  doctrine  I  am  now  im- 
pleading. He  argues,  that  if  Abraham's  faith  had 
included  works  or  obedience  in  it,  he  would  have  had 
whereof  to  glory.  All  works,  all  acts  of  obedience 
whatsoever,  are  formally  our  own,  being  done  by 
ourselves;  and  therefore  maybe  gloried  in,  as  such : 


FA3IILIAR       LETTERS.  163 

but  Abraham  had  not  whereof  to  glory  before  God; 
and  therefore  Abraham's  faith  did  not  include  works 
of  obedience  in  the  nature  of  it,  considering  it  as 
counted  to  him  for  righteousness.  He  next  shows  us, 
that  if  we  had  the  benefit  of  justification  as  a  reward, 
upon  the  account  of  any  works,  of  any  obedience 
whatsoever,  the  reward  would  not  be  of  grace,  but  of 
debt.  For  by  whatever  law,  by  whatever  covenant- 
transaction,  a  reward  becomes  due  to  any  sort  of 
works,  or  obedience,  it  is  however  become  due;  and 
may  be  claim(^d  as  a  debt,  upon  the  performance  of 
such  works,  or  obedience.  Whence  it  follows,  that 
no  sort  of  obedience  either  legal  or  evangelical,  can 
be  included  in  the  nature  of  a  justifying  faith,  as  such, 
if  we  are  justified  of  grace,  not  of  debt.  He  shows  us, 
that  where  faith  is  imputed,  unto  righteousness,  it  is 
imputed  to  him  that  worketh  not,  that  doeth  no  works 
of  righteousness  at  all,  dependeth  upon  none  at  all  of 
his  own  doing,  in  order  to  his  justification :  and  there- 
fore it  cannot  possibly  be,  that  such  faith  has  any  sort 
of  works,  any  sort  of  obedience,  included  in  the  na- 
ture of  it,  as  it  is  a  justifying  faith.  It  justifies  only 
as  it  receives  a  divine  gift,  freely  offered;  or  in  the 
apostle's  language,  as  it  believeth  on  him  who  justi- 
fieth  the  ungodly.  Here  is  no  room  left  for  any  eva- 
sion. After  ever  so  many  critical  distinctions  are 
made.  Him  that  worketh  not,  is  him  that  worketh 
not.  He  moreover  shows  us,  that  the  faith  under 
consideration  is  a  believing  on  him  that  justifieth  the 
ungodly;  and  therefore  cannot  include  evangelical 
obedience  in  the  nature  of  it;  unless  evangelical  obe- 
dience, and  ungodliness,  be  the  same  thing.  It  is  true, 
that  a  person  when  justified,  or  when  exercising  that 
faith  through  which  he  is  justified,  ceases  to  be  in  his 
state  and  habitual  course  ungodly;  for  he  has  a  faith 
which  not  only  sends  him  to  Christ  for  justification, 
but  for  sanctification  too,  and  which  not  only  em- 
braces the  promise,  but  the  precept  too,  and  is  a  vital 
active  principle  of  obedience.  But  then  there  is  no 
moment  of  time  intervenes  between  his  state  of  un- 
godliness and  his  justification.     He  further   shows, 


164  FAMILIAR     LETTERS. 

that  God  imputeth  righteousness,  for  our  justification, 
without  works:  and  therefore  obedience  cannot  be 
inchided  in  the  nature  of  justifying  faith,  as  such; 
unless  obedience  be  without  works  also.  Here  like- 
wise the  expressions  are  strong  and  plain.  There  is 
no  room  for  shift,  or  cavil.  When  all  the  most  plausi- 
ble pretences  in  the  world  are  made  to  avoid  the  force 
of  these  expressions,  without  works,  is  without  works 
still. 

How  admirable  does  the  pretence,  which  I  am  op- 
posing appear,  when  the  apostle  does,' with  his  own 
pen,  in  as  strong  and  pointed  language  as  can  be  used, 
obviate  the  pretence,  reject  it,  and  refute  it;  and  that, 
too,  in  the  very  context  upon  which  it  is  founded.  I 
need  therefore  offer  no  other  arguments  to  clear  this 
point :  it  is  effectually  done  to  my  hand  by  the  apos- 
tle himself:  and  his  reasoning  ought  to  take  place 
against  all  objections.  Could  we  be  justified  by  any 
sort  of  works  or  obedience,  personally  performed  by 
us,  we  should  have  whereof  to  glory:  and  were  our 
justification  a  reward  given  on  account  of  any  works 
of  obedience  of  ours,  it  would  be  of  debt,  and  not  of 
grace.  But  both  these  things  are  inconsistent  with 
God's  gracious  dispensation  towards  us.  He  impu- 
teth righteousness  to  him  that  worketh  not;  he  justi- 
fieth  the  ungodly;  he  imputeth  righteousness  without 
works:  and  therefore  the  faith,  which  is  imputed  unto 
righteousness,  does  not,  cannot,  as  such,  include  any 
sort  of  obedience  in  the  nature  of  it. 

I  proceed  now  to  prove  to  you,  that  the  faith 
which  is  imputed  to  believers  unto  their  justification, 
is  not  their  own  personal  righteousness.  This  will 
evidently  appear,  if  you  duly  consider  these  following 
arguments: 

That  righteousness,  by  which  a  sinner  is  justified, 
is  the  righteousness  of  God.  "  The  righteousness  of 
God  is  revealed  from  faith  to  faith,"  Rom.  i.  17.  "  We 
are  made  the  righteousness  of  God  in  him,"  1  Cor.  v. 
21.  ^'  The  righteousness  of  God,  which  is  by  faith  of 
Jesus  Christ,  unto  all,  and  upon  all  them  that  be- 
lieve," Rom.  iii.  24.     Now  it  cannot  be  true,  that  the 


FAMILIAR       LETTERS.  1 65 

righteousness  of  God,  and  our  own  inherent  personal 
righteousness  are  the  same  thing.  If  it  be  pretended, 
that  faith  is  the  gift  of  God,  and  as  such  it  is  the  right- 
eousness of  God,  the  answer  is  easy.  Faith,  consid- 
ered in  itself,  as  a  principle,  is  ours  subjectively;  and 
considered  in  its  exercise,  it  is  ours  formally,  or  our 
own  personal  act;  and  in  that  respect,  so  far  as  it  is 
any  righteousness  at  all,  it  is  our  own  personal  right- 
eousness :  and  therefore  as  it  is  our  own  personal  right- 
eousness, it  can  no  more  properly  be  said  to  be  the 
righteousness  of  God,  than  our  breath  can  be  said  to 
be  the  breath  of  God,  our  words  to  be  the  words  of 
God,  or  our  locomotion  to  be  the  motion  of  God.  For 
our  power  to  breathe,  to  speak,  or  to  move,  is  as  truly 
the  gift  of  God,  as  our  power  to  believe.  Besides,  all 
pretences  of  this  kind  are  utterly  excluded  by  the 
quoted  texts.  For  if  faith  cannot  with  any  propriety 
be  said  to  be  revealed  from  faith  to  faith;  if  we  cannot 
with  any  propriety  say,  that  faith  is  a  righteousness 
by  faith  of  Jesus  Christ;  then  faitli  is  not  the  righteous- 
ness of  God,  by  which  we  are  justified:  and  tiierefore 
we  cannot  be  justified  by  faith,  as  it  is  our  own  inhe- 
rent personal  righteousness,  and  yet  be  justified  by  the 
righteousness  of  God. 

Moreover,  we  are  said  to  be  made  righteous  by  the 
obedience  of  Christ,  Rom.  v.  19.  And  to  be  justified 
by  the  blood  of  Christ,  Rom.  v.  9.  But  faith,  so  it  is 
our  personal  inherent  righteousness,  is  in  no  respect 
the  obedience  of  Christ,  or  the  blood  of  Christ:  And 
therefore  faith,  as  it  is  our  personal  inherent  right- 
eousness, can  in  no  respect  be  that  righteousness, 
by  which  we  are  justified,  or  made  righteous  before 
God. 

Furthermore,  faith  as  it  is  our  personal  inherent 
righteousness,  is  our  own:  but  the  righteousness  by 
which  we  are  justified,  is  not  our  own.  "  Not  having 
my  own  righteousness,"  Phil.  iii.  9.  And  therefore, 
faith,  as  our  personal  inherent  righteousness,  does  not 
justify  us  before  God. 

I  will  only  add,  if  faith,  as  it  is  our  inherent  per- 
sonal righteousness,  cannot  answer  the  demands  of 


166  FA3IILIAR      LETTERS. 

the  moral  law,  it  cannot  justify  lis,  consistently  with 
the  perfections  of  the  Divine  nature:  but  the  former 
is  true,  and  therefore  the  latter.  If  ^' there  liad  been 
a  law  given,  which  could  have  given  life,  verily  right- 
eousness should  have  been  by  the  law,"  Gal.  iii.  21. 
But  this  was  impossible  in  the  case  of  fallen  man,  as 
being  utterly  inconsistent  with  the  Divine  perfections. 
I  think,  no  man  will  pretend,  that  our  personal  in- 
herent righteousness  can  answer  the  demands  of  the 
moral  law.  I  shall  therefore  only  endeavour  to  shov/ 
you,  how  it  is  utterly  inconsistent  with  the  Divine 
perfections,  that  sinners  should  be  justified  by  any 
righteousness  which  will  not  answer  the  demands  of 
the  moral  law. 

It  cannot  be  agreeable  to  the  justice  of  God,  that 
we  should  be  justified  by  any  righteousness,  which 
will  not  answer  the  demands  of  the  moral  law.  For 
which  reason,  "  God  sending  his  own  Son,  in  the  like- 
ness of  sinful  flesh  and  for  sin,  condemned  sin  in  the 
flesh,  that  the  righteousness  of  the  law  might  be  ful- 
filled in  us,"  Rom.  viii.  3,  4.  It  is  by  "declaring 
Christ's  righteousness  (by  which  the  demands  of  the 
moral  law  are  satisfied)  that  God  can  be  just,  and  yet 
the  justifier  of  him  that  believeth  in  Jesus,"  Rom.  iii. 
26.  The  glorious  God  justly  gave  us  the  law,  as  the 
rule  of  our  obedience;  justly  required  our  perfect  con- 
formity to  it;  and  justly  annexed  the  penalties  to  it 
in  case  of  disobedience.  The  law  was  founded  upon, 
and  flowed  from  the  justice  of  the  Divine  nature. 
Obedience  to  it  was  required,  and  the  penalties  of  it 
were  annexed,  by  the  rectoral  justice  of  the  great 
Governor  of  the  world.  And  the  justice  of  God  is 
now  the  same  that  it  was  when  this  law  was  first 
given,  and  with  the  same  iiiflexible  severity  requires, 
that  it  be  fulfilled,  and  not  a  tittle  of  it  pass  away,  or 
be  destroyed.  The  same  justice,  which  annexed  the 
penalties,  must  be  satisfied  for  the  violation  of  the  law, 
in  such  manner  as  that  the  honor  of  a  righteous  judge 
may  be  secured,  and  the  penalty  of  the  law  fulfilled. 
Whence  it  follows,  that  no  personal  inherent  right- 
eousness of  ours  whatsoever  can  justify  us  before  God, 


PA3IILIAR      LETTERS 


167 


consistently  with  his  rectoral  justice;  because  it  can- 
not answer  the  demands  of  the  moral  law. 

It  is  altogether  impertinent,  to  pretend,  that  Christ 
has  procured  easier  terms,  than  obedience  to  the  law 
of  nature.  And  that  our  sincere  obedience  to  the 
gospel  is  now  the  condition  of  our  justification.  For 
the  question  still  recurs,  which  way  is  the  moral  law 
fulfilled?  Has  Christ  fulfilled  that  for  us,  and  in  our 
place  and  stead:  or  has  he  not?  If  he  has,  we  then 
have  a  better  righteousness,  to  plead  for  our  justifica- 
tion, than  any  personal  inherent  righteousness  of  our 
own.  But  if  he  has  not,  the  law  has  still  its  full  chal- 
lenges upon  us  (penal,  as  well  as  preceptive)  notwith- 
standing any  righteousness  of  our  own,  and  we  can- 
not be  justified  upon  this  bottom,  consistently  with 
the  justice  of  God. 

I  must  further  observe,  it  cannot  be  agreeable  to 
the  holiness  of  God,  that  sinners  should  be  justified 
by  any  righteousness  whatsoever,  which  does  not 
fully  answer  the  demands  of  the  moral  law.  The 
moral  law  is,  as  it  were,  a  copy  or  transcript  of  the 
holiness  of  God;  and  must  therefore  be  a  perpetual 
and  unalterable  rule  of  righteousness  to  man.  There 
can  strictly  be  no  righteousness  but  by  a  complete 
comformity  to  this  law;  and  hence  none  can,  con- 
sistently with  God's  holiness,  be  accepted  by  him  as 
righteous,  who  have  not  a  full  conformity  to  this  ori- 
ginal and  only  rule  of  righteousness,  to  plead  in  their 
favour.  If,  therefore,  we  can  have  no  such  perfect 
conformity  to  the  moral  law,  to  plead  before  God,  on 
account  of  our  own  personal  inherent  righteousness, 
or  any  other  way,  but  on  the  account  of  the  imputed 
righteousness  of  Christ  only,  then  faith,  as  it  is  our 
own  personal  inherent  righteouness,  cannot  justify 
us,  consistently  with  the  rectoral  holiness  of  God. 

I  may  add,  it  cannot  be  agreeable  to  the  truth  of 
God,  that  we  should  be  justified  by  any  righteous- 
ness, which  will  not  fully  answer  the  demands  of  the 
moral  law.  God  has  pronounced  every  one  cursed, 
who  "continues  not  in  all  things  written  in  the  book 
of  the  law,  to  do  them."     If,  therefore,  we  have  not 


168  FAMILIAR      LETTERS. 

a  full  conformity  to  "  all  things  written  in  the  book  of 
the  law,"  if  we  have  not  a  perfect  obedience  to  its 
precepts,  nor  a  full  satisfaction  for  the  violation  of 
them,  to  plead  in  our  favour,  then  either  we  must  lie 
under  the  curse,  or  God  must  break  his  word.  The 
latter  you  dare  not  suppose;  and  the  former  is,  in  its 
nature,  absolutely  inconsistent  with  our  justification. 

I  know  of  but  one  answer,  that  can  with  any  colour 
of  reason,  be  made  to  these  arguments;  and  that  is, 
that  Christ's  fulfilling  the  law  for  us  is  our  legal  right- 
eousness; as  freeing  us  from  the  rigorous  demands, 
and  from  the  curses  of  the  moral  law;  but  that  our 
faith,  including  sincere  obedience  in  its  nature,  is  our 
evangelical  righteousness,  v/hereby  we  ourselves  per- 
sonally fulfil  the  gospel,  and  are  hereby  justified 
before  God.  According  to  this  distinction,  Christ's 
righteousness  is  the  matter  or  ground  of  our  justifica- 
tion, taken  negatively,  as  it  lies  in  absolving  us  from 
the  curse  of  the  law,  and  declaring  our  sins  forgiven; 
but  our  own  righteousness  the  matter  or  ground  of 
our  justification,  considered  positively,  as  it  lies  in 
pronouncing  us  righteous,  and  entitled  to  the  bless- 
ing. Now  the  least  that  can  be  said  against  this  no- 
tion, is,  that  it  eclipses  the  honour  of  Christ  as  the 
Lord  our  righteousness,  and  leaves  man  whereof  to 
glory.  But  the  consideration  of  this,  will  of  course 
bring  me  to  the  last  thing  I  proposed  in  the  answer 
to  your  objection. 

If  your  construction  of  those  passages  in  the  fourth 
chapter  to  the  Romans  were  granted;  and  fahh,  as 
including  evangelical  obedience  in  it,  is  imputed  to 
us  for  righteousness,  yet  this  would  make  nothing 
against  our  justification  by  the  imputed  righteousness 
of  Christ.  For  allowing,  that  faith  be  our  personal 
evangelical  righteousness,  and  that  as  such  it  will  jus- 
tify us,  or  render  us  acceptable  to  God,  so  far  as  it 
goes,  we  must  yet  have  Christ's  righteousness  im- 
puted to  us,  or  else  lie  under  the  curse  of  the  moral 
law,  as  I  have  already  proved. 

If  faith,  including  sincere  obedience  in  it,  be  im- 
puted to  us  for  righteousness,  this  our  personal  right- 


FAMILIAR      LETTERS. 


169 


eoiisness  must  be  imputed  to  us,  not  for  what  it  is 
not,  but  for  what  in  truth  it  is,  tliat  is,  an  imperfect 
righteousness.  God  cannot  judge  that  to  be  perfect, 
which  is  really  imperfect.  For  his  judgment  ever  is 
according  to  truth.  And  a  weak  imperfect  faith  (as 
that  of  the  best  is)  cannot  constitute  a  perfect  riglit- 
eousness.  Whence  it  follows,  that  we  cannot  on  ac- 
count of  this  our  personal  righteousness  be  effectually 
and  thoroughly  justified;  we  carmot  be  perfectly  ac- 
quitted from  guilt  and  condemnation;  we  cannot  be 
entitled  to  complete  happiness  and  eternal  life,  by 
virtue  of  our  own  righteousness:  and  therefore  it  is 
of  the  last  necessity  that  we  have  some  other  and  bet- 
ter righteousness,  even  a  perfect  one,  to  plead;  or  else 
we  must  perish  eternally.  At  least,  we  cannot  at 
present  be  justified,  on  the  footing  of  our  own  right- 
eousness, so  long  as  we  are  in  this  imperfect  state: 
but  must  wait  for  justification  of  lite,  as  a  distant 
future  benefit,  not  to  be  received  till  we  are  made 
perfect  in  holiness.  Whereas,  by  the  whole  current 
of  Scripture  it  appears,  that  justification  is  a  present 
benefit,  taking  place  in  the  life  which  now  is.  Be- 
lievers have  not  a  mere  promise  that  they  shall  be 
justified:  but  such  are  in  the  most  express  terms  rep- 
resented in  Scripture  as  already  justified,  as  actually 
pardoned  and  "made  accepted  in  the  beloved,"  as 
*'  passed  from  death  to  life,"  and  reinstated  in  God's 
special  favour,  so  that  "there  is  now  no  condemna- 
tion to  them,"  but  they  are  now  the  heirs  of  salvation. 

Thus,  Sir,  I  have  given  you  some  of  the  reasons  I 
have  against  your  author's  interpretation  of  those 
passages  in  tlie  fourth  chapter  to  the  Romans.  Many 
other  arguments  might  be  added,  further  to  illustrate 
the  truth;  and  to  refute  all  pretences  of  this  kind; 
but  I  am  afraid  I  have  been  already  too  tedious;  and 
I  hope,  what  is  already  said  may  prove  sufficient  for 
your  satisfaction. 

You  desire  me  "to  give  you  a  brief  view  of  my  sen- 
timents of  those  passages;  and  to  show  you  in  what 
sense  I  understand  faith  to  be  imputed  to  us  for  right- 
eousness.    You  tell  me,  that  you  cannot  understand 

12 


170  FAMILIAR     LETTERS. 

how  faith's  being  imputed  to  us  for  righteousness, 
can  intend  that  Christ's  righteousness  is  imputed  to 
us." 

The  common  interpretation  of  these  passages  by 
our  Protestant  divines,  from  tlie  beginning  of  the  re- 
formation, is,  that  faith  is  imputed  for  righteousness, 
not  subjectively  or  as  it  is  an  act  of  our  own,  and  our 
personal  righteousness:  but  objectively,  or  as  it  hath 
respect  to  its  object,  and  apprehends  the  righteous- 
ness of  Christ.  That  is,  as  faith  is  the  band  of  the 
union  between  Christ  and  the  soul,  and  interests  us  in 
him  and  his  justifying  righteousness,  it  is  "  imputed 
to  us  for  righteousness."  Thus,  it  is  the  righteous- 
ness of  faith,  as  faith  is  the  term  or  mean  of  our  in- 
terest in  Christ's  righteousness:  and  yet  it  is  the  right- 
eousness of  Christ,  as  he  was  the  immediate  subject 
and  author  of  it,  or  as  it  was  wrought  out  by  him. 
Our  faith  is  in  a  Uke  manner  said  to  be  "  the  faith  of 
Jesus  Christ"  (Rom.  iii.  22)  as  Christ's  righteousness 
is  here  said  to  be  the  righteousness  of  faith.  Our  faith 
is  not  called  the  faith  of  Christ,  as  it  is  his  personal 
act,  (Christ  does  not  believe  for  us)  but  as  it  receives 
the  Lord  Jesus  Christ,  and  gives  us  an  interest  in  him. 
Nor  is  our  faith  our  righteousness,  as  it  is  our  per- 
sonal act  (our  faith  lias  not  fulfilled  the  law,  nor  an- 
swered the  demands  of  vindictive  justice)  but  it  is 
our  righteousness,  as  it  interests  us  in  what  Christ 
has  done  and  suffered  for  us,  whereby  the  law  is  ful- 
filled, and  justice  satisfied.  In  the  former  case,  the 
object  is  put  for  the  act:  the  faith  of  Christ,  for  be- 
lieving in  Christ.  And  there  can  no  reason  be  given, 
why  with  the  same  propriety,  in  the  latter  case,  the 
act  may  not  be  put  for  the  object;  the  righteousness 
of  faith,  for  righteousness  by  or  through  faith:  and 
why  faith  may  not  be  counted  for  the  righteousness 
obtained  by  believing.  It  is  remarkable,  that  the  apos- 
tle expressly  speaks  of  faith  in  this  view,  every  where 
f3lse  besides  this  context:  and  therefore  he  ought  to 
be  here  also  understood  in  this  sense,  to  make  his 
doctrine  consistent.  In  this  sense  faith  is  our  justify- 
ing righteousness;  as  a  condemned  malefacto>-'s  ac- 


FAMILIAR      LETTERS.  171 

cepting  his  prince's  pardon  is  his  deliverance  from 
execution  :  or  as  a  beggar's  acceptino:  an  ahus  is  his 
preservative  from  starving.  As  in  these  cases  it  is 
not  the  act  of  receiving  Christ  but  the  benefit  received, 
that  is  the  preservation  :  So  in  that  case  it  is  not  the 
act  of  receiving  Christ,  but  the  benefit  received  by- 
faith,  that  is  the  behever's  righteousness. 

But  "  you  cannot  understand  how  faith's  being 
imputed  to  us  for  rigliteonsness,  can  intend  that 
Christ's  righteousness  is  imputed  to  us."  Well  then, 
let  it  be  even  supposed,  that  faith  is  liere  taken  sub- 
jectively; and  that  it  was  Abraham's  faith  itself,  con- 
sidered as  an  act  of  his  own,  that  was  imputed  to 
him.  It  may  notwithstanding  be  set  in  such  a  view, 
as  will  secure  the  truth  of  the  doctrine  I  am  pleading 
for,  if  the  text  be  considered  as  it  is  in  the  original 
Greek,  ^' His  faith  was  imputed  unto  righteousness.*' 
That  is,  as  he  was  reckoned,  judged,  or  esteemed  of 
God  to  be  a  sound  believer,  so  the  faith  which  was 
imputed  or  reckoned  to  him,  was  unto  righteousness; 
Vv^as  instrumental  to  his  attaining  of  righteousness; 
was  the  means  that  ''by  the  righteousness  of  one  the 
free  gift  came  upon  him,  unto  justification  of  life;"  or 
in  other  words,  was  the  means  of  his  interest  in  that 
righteousness  of  Christ,  by  which  he  was  justified. 
In  this  sense,  the  imputation  respects  his  faith;  and 
intends  an  approbation  and  acknowledgment  of  it  as 
true  and  sincere,  and  effectual  to  its  proper  purposes. 
He  was  approved  of  God,  as  having  a  true  and  sound 
faith,  a  faith  effectual,  as  an  applying  means,  unto 
righteousness,  and  thereby  unto  justification;  a  faith 
which  interested  him  in  Christ  and  his  righteousness, 
and  thereby  entitled  him  unto  acceptance  with  God, 
and  eternal  life.  He  was  judged  to  be  such  a  believer, 
as  to  have  a  right  according  to  the  terms  of  the  cove- 
nant of  grace,  to  ''  have  righteousness  imputed  to  him 
without  works,"  as  it  is  expressed  in  verse  6th.  Ac- 
cording to  this  view  of  the  case,  imputation  is  con- 
sidered in  this  context  in  both  the  senses,  before 
explained.  Abraham  was  reckoned  or  esteemed  a 
true  believer;  in  consequence  whereof,  a  justifying 


1 72  FAMILIAR     LETTERS. 

righteousness  was  imputed  to  him,  "  even  the  right- 
eousness of  God  without  the  law." 

I  think,  I  have  before  sufficiently  proved  to  you, 
that  we  are  justified  by  the  righteousness  of  Christ 
received  by  faith,  and  cannot  be  justified  by  any  per- 
sonal inherent  righteousness  of  our  own.  This  has 
been  illustrated  from  the  nature  of  things,  and  con- 
firmed by  full  and  plain  Scripture  testimony:  and 
this  upon  an  impartial  search  and  inquiry,  I  think, 
would  appear  to  you  to  be  the  whole  scope  and  de- 
sign of  the  gospel  of  Christ.  I  have  now  removed 
your  great  difficulty  out  of  the  way,  and  shown  you 
how  this  doctrine,  so  plainly  taught  every  where  else, 
may  be  true  in  a  full  consistence  with  those  texts, 
which  in  your  apprehension  seemed  to  make  against 
it.  I  would  now  propose  one  method  more,  to  con- 
firm you  in  the  important  truth  under  consideration: 
and  that^  if  duly  attended  to,  cannot  fail. 

Allow  me,  Sir,  the  freedom  to  advise  you,  that  you 
place  yourself  in  the  presence  of  the  infinitely  great 
and  glorious  God,  and  give  yourself  to  meditation, 
on  such  subjects  particularly  as  may  tend  to  enlighten 
and  establish  you  in  the  present  truth.  With  this 
view  solemnly  contemplate  God's  infinite  justice,  his 
infinite  purity  and  holiness,  his  infinite  abhorrence  of 
sin  and  sinners,  especially  as  to  be  seen  in  the  glass 
of  Christ's  sufferings.  Also  contemplate  your  own 
state  and  moral  character,  both  by  nature  and  prac- 
tice. Contemplate  the  sinful  defects  of  the  best  works 
of  righteousness  that  ever  you  have  done,  the  pollu- 
tions mingled  with  the  best  duties  that  ever  you  per- 
formed. Contemplate  the  unbelief  which  accompa- 
nied the  highest  actings  of  faith  you  were  ever  capa- 
ble of;  the  formality  and  hypocrisy  which  has  mixed 
with  your  devoutest  prayers;  the  desultory  thoughts 
and  dead  franies  which  have  accompanied  you  to  the 
most  sacred  ordinances  of  God's  house;  the  frequent 
violations  of  the  most  solemn  resolutions  and  cove- 
nant obligations  by  which  you  have  bound  your  soul 
to  the  Lord.  And  in  a  word,  contemplate  the  great- 
ness of  your  sins,  their  vast  number,  and  dreadful 


FAMILIAR     LETTERS 


173 


aggravations;  with  the  nothingness  of  your  best  per- 
formances and  highest  attainments  in  religion;  how 
much  you  have  done  against  God,  and  liow  little  for 
him.  And  then  consider  what  plea  you  have  to 
make  before  this  infinitely  great,  this  absolutely  just, 
this  perfectly  pure  and  holy  God,  for  justification  in 
his  sight,  and  acceptance  with  him.  Will  you  plead 
your  acting  of  faith  in  him  and  his  promises?  Alas, 
how  will  your  prevailing  unbelief  fly  in  your  face, 
and  put  you  to  silence!  Will  you  plead  your  per- 
sonal obedience,  and  works  of  righteousness  that  you 
have  done?  Alas,  how  will  a  vast  degree  of  sin  and 
unrighteousness  cover  and  confound  you!  Will  you 
plead  your  sincerity  before  God?  But  what  will  you 
do  with  that  prevalent  formality  and  hypocrisy,  which 
your  own  conscience  will  accuse  and  convince  you 
of?  Will  you  not  be  forced  at  last  to  cry  out  with 
David,  "  If  thou,  Lord,  shouldest  mark  iniquity,  0 
Lord,  who  shall  stand?" — and  with  Job,  "Behold,  I 
am  vile!  What  shall  I  answer  thee?  I  will  lay  mine 
hand  upon  my  mouth.  Once  have  I  spoken;  but  I 
will  not  answer:  yea,  twice;  but  I  will  proceed  no 
further."  Will  you  not  then  see  your  necessity  of  a 
more  perfect  righteousness,  to  plead  before  God,  than 
any  personal  inherent  righteousness  of  your  own,  to 
cover  your  dreadful  sinfulness  and  infinite  defects, 
and  to  render  you  acceptable  to  God,  notwithstand- 
ing all  the  challenges  which  the  justice,  the  holiness, 
and  the  law  of  God,  together  with  your  own  con- 
science, have  against  you?  Surely,  on  due  reflection, 
you  must  see  yourself  in  perishing  necessity  of  Christ, 
and  his  righteousness,  to  recommend  you  to  the  Di- 
vine favour. 

Dear  Sir,  I  intreat  you  to  consider  in  season  what 
you  must  consider  first  or  last:  and  let  you  and  1  be 
now  solemnly  careful  to  lay  our  foundation  sure,  that 
we  may  meet  with  comfort  at  the  great  trial,  and  re- 
ceive the  "  well  done"  of  our  Judge,  in  that  awful 
and  great  day;  which  is  the  prayer  of, 

Sir,  Yours,  &c. 


174  FAMILIAR      LETTERS. 


LETTER  XII. 

WHETHER    WE    ARE   JUSTIFIED    BY   FAITH  AND    OBEDIENCE  TO 
THE  GOSPEL,  AS  A    NEW  LAW  OF    GRACE. 

Sir — I  can  with  greater  encouragement  use  my  en- 
deavours to  remove  your  difficulties,  and  to  satisfy 
your  desires,  since  "you  do  not  throw  difficulties, 
either  in  your  own  way  or  in  mine,  out  of  any  con- 
ceived prejudice,  or  from  ostentation,  or  wrangUng 
disposition,  but  from  a  sincere  desire  of  building  your 
hope  upon  the  sure  foundation  laid  in  Zion."  Would 
all  men  act  from  views  so  worthy  of  this  great  con- 
cern, it  would  be  a  likely  means,  not  only  to  put  an 
end  to  the  prevailing  confusions  among  us,  but  to 
give  a  triumphant  progress  to  the  truth,  and  to  esta- 
blish men  in  the  faith  delivered  to  the  saints. 

"  You  have  (you  say)  been  so  sensibly  affected  by 
my  last,  and  are  so  fully  convinced  of  the  danger  of 
mistaking  your  way,  that  you  are  the  more  solicitous 
to  be  set  right,  and  have  your  remaining  difficulties 
removed ;  and  therefore  you  entreat  me  to  bear  with 
you,  while  you  propose  your  strongest  objection 
against  the  doctrine  I  suppose  to  be  of  so  great  im- 
portance. Your  author  (you  say)  tells  you  that  our 
blessed  Saviour  has  purchased  for  us  new  and  easier 
conditions  of  life;  and  instead  of  the  sinless  obedience 
required  by  the  moral  law,  he  has  now  given  us  a 
new  law  of  grace,  which  only  requires  faith  with  sin- 
cere obedience  to  the  gospel,  as  the  condition  of  our 
justification  and  acceptance  with  God.  Whence  it  is 
a  necessary  consequence,  that  our  justification,  or  title 
to  eternal  life,  depends  not  upon  Christ's  righteous- 
ness imputed  to  us,  but  upon  our  faith,  including  sin- 
cere obedience  to  the  gospel,  as  the  condition  to  which 
it  is  promised:  and  that  as  our  obedience  is  imperfect, 
so  our  state  of  justification  is  imperfect  also,  and  we 
shall  not  be  perfectly  justified  till  our  obedience  be 
perfected.'' 

That  I  may  distinctly  consider  this  case,  I  shall  en- 


FAMILIAR      LETTERS. 


175 


deavour  in  the  first  place,  to  make  some  proper  in- 
quiries and  reflections  upon  this  scheme,  and  off'er 
some  objections  against  it,  and  then  take  notice  of  the 
arguments  which  you  have  brought  to  support  it. 

I  would  first  inquire,  where  you  find  any  thing  in 
Scripture  of  our  Saviour's  purchasing  this  new  law  of 
grace,  whereby  faith  and  sincere  obedience  are  made 
the  conditions  of  our  justification?  Perhaps  your  au- 
thor is  silent  upon  that  head;  and,  for  my  part,  I  do 
not  know  that  1  have  ever  read  any  thing  at  all  about 
it,  in  the  word  of  God.  We  read  often,  of  our  blessed 
Saviour's  "giving  himself  a  ransom  for  us;"  of  his 
*'  being  a  propitiation  for  our  sins ;"  of  his  being  "  the 
Lord  our  righteousness;"  of  his  having  "brought  in 
everlasting  righteousness;"  of  "  his  being  the  end  of 
the  law  for  righteousness,  unto  every  one  that  be- 
lie veth;"  and  of  his  being  "  of  God  made  unto  us  wis- 
dom, and  righteousness,  and  sanctification,  and  re- 
demption ;"  with  many  other  like  representations  of 
his  procuring  a  justifying  righteousness  for  us.  But 
of  his  purchasing  this  new  law  of  grace,  not  one 
word  is  to  be  found  in  the  Scriptures.  May  we  not 
justly  suppose,  that  if  this  scheme  were  right,  we 
should  have  it  plainly  represented  to  us  in  the  oracles 
of  God,  and  not  to  be  left  to  grope  in  the  dark,  and 
to  find  out  by  far  fetched  consequences,  what  is  the 
foundation  of  our  practice  and  hope?  How  vast  is 
the  difference  between  the  one  and  the  other  side  of 
this  question  !  On  the  one  side,  we  have,  (or  at  least 
we  think  we  have)  very  numerous,  plain,  express 
Scripture  authorities  for  our  justification  by  the  right- 
eousness of  Christ.  On  the  other  side,  there  is  a  deep 
silence  throughout  the  whole  word  of  God,  about  any 
purchase  of  a  new  law,  such  a  law  of  favourable 
terms;  and  about  those  new  conditions  of  our  justifi- 
cation, those  easier  terms,  our  faith  and  sincere  obedi- 
ence. This  scheme  therefore  may  be  presumed  to  be 
at  best  of  human  invention. 

I  would  further  inquire,  whether  in  the  nature  of 
things  there  can  be  any  justification  at  all,  upon  such 
conditions  as  you  speak  of  ?  I  have  shown  you,  that 


176  FAMILIAR     LETTERS. 

justification  is  always  to  be  understood  of  our  being 
esteemed,  declared,  manifested,  or  pronounced  right- 
eous. Now  then,  if  our  evangelical  obedience  be  im- 
perfect, we  are  still  unrighteous,  by  ourremainiug  sin 
and  disobedience  against  this  (imaginary)  new  law  of 
grace;  and  consequently  God  cannot  judge  and  de- 
clare us  righteous  by  virtue  of  our  obedience.  For 
"his  judgment  is  according  to  truth,"  as  I  observed 
to  you  in  my  last  letter.  Certain  it  is,  that  no  man 
upon  earth  is,  or  can  be  perfectly  sincere,  perfectly 
believing,  or  perfectly  obedient  to  the  gospel.  His 
defects  will  be  greater  than  his  attainments,  and  his 
disobedience  will  be  greater  than  his  obedience,  under 
his  highest  improvements,  as  long  as  be  lives.  He 
knows  nothing  of  himself,  that  does  not  know  this  to 
be  fact.  He  must  therefore  ever  be  more  unrighteous, 
than  righteous,  as  long  as  he  lives;  and  accordingly 
he  that  can  make  no  wrong  judgment  of  things,  will 
judge  and  esteem  him  to  be  as  he  is,  so  that  the  man 
must  live  and  die  unjustified,  and  appear  at  the  bar 
of  Christ  in  the  same  state. 

To  speak  of  an  imperfect  or  defective  state  of  jus- 
tification, seems  to  be  a  most  egregious  trifling  in  this 
awful  concern.  We  either  are  justified,  or  we  are 
not,  either  God  does  pronounce  us  righteous,  or  he 
does  not.  Now,  if  he  does,  we  are  free  from  guilt, 
and  fully  accepted  of  him ;  but  if  he  does  not,  we  are 
under  guilt,  and  a  sentence  of  condemnation.  There 
can  be  no  medium,  no  middle  state  between  that  of 
justification  and  that  of  condemnation.  However, 
were  it  even  granted,  that  we  might  be  imperfectly 
justified,  in  proportion  to  our  conformity  to  this  sup- 
posed new  law,  we  must  at  the  best  live  and  die  but 
imperfectly  justified,  and  (as  I  before  observed)  must 
appear  at  the  bar  of  Christ  in  the  same  state  in  which 
we  die,  and  consequently  be  but  imperfectly  justified 
for  ever,  without  some  further  remedy  be  provided 
beyond  the  grave.  Thus,  this  doctrine  of  justifica- 
tion upon  the  footing  of  personal  obedience  to  a  new 
law,  is  better  adapted  to  a  Popish  purgatory  than  to 
the  Protestant  profession  and  hope. 


FAMILIAR      LETTERS 


177 


I  would  again  inquire,  whether  it  be  possible  in 
the  nature  of  things,  that  we  may  have  any  sincere 
obedience  in  this  new  law  of  grace,  before  we  are  jus- 
tified; and  consequently  whether  it  is  possible  that 
we  may  be  justified  by  sincere  obedience,  before  we 
have  any  acting  of  gracious  sincerity,  or  any  true  obe- 
dience at  all  ?  faith  indeed  does  precede  our  justifica- 
tion, in  order  of  nature;  but  not  in  time.  There  is 
no  moment  of  time,  wherein  a  man  is  a  true  believer, 
and  yet  not  justified  before  God  :  and  therefore,  there 
cannot  be  a  moment  of  time  for  faith  to  be  operative, 
and  bring  forth  the  fruits  of  new  obedience,  prior  to 
our  justification.  "The  righteousness  of  God  is  by 
faith  of  Jesus  Christ,  unto  all  and  upon  all  them  that 
believe;  for  there  is  no  difterence."  Rom.  iii.  22. 
This  is  the  constant  language  of  the  Scripture,  "  We 
are  justified  by  faith;"  and  "he  that  believeth,  is  not 
condemned."  Therefore,  as  there  can  be  no  con- 
demned, no  unjustified  believer,  at  any  time  what- 
soever, nor  any  time  at  all  for  either  legal  or  evan- 
gelical obedience  between  the  first  act  of  faith  and 
our  passing  out  of  a  state  of  condemnation  into  a 
state  of  justification,  hence  our  sincere  obedience  must 
be  the  consequence,  and  therefore  cannot  be  the  con- 
dition of  our  justification. 

Besides,  as  there  can  be  no  sincere  obedience  ante- 
cedent to  our  interest  in  Christ  and  union  to  him,  it 
hence  appears  that  our  sincere  obedience  must  ne- 
cessarily be  the  consequence  of  our  justification;  and 
therefore  cannot  be  the  condition  of  it.  I  think,  every 
body  will  allow  that  man  to  be  in  a  justified  state, 
who  is  interested  in  Christ,  and  united  to  him.  Now, 
our  Lord  himself  assures  us,  that  we  cannot  bring 
forth  the  fruits  of  new  obedience,  till  we  are  united  to 
him.  John  vi.  4,  5.  "  Abide  in  me,  and  1  in  you.  As 
the  branch  cannot  bear  fruit  of  itself,  except  it  abide 
in  the  vine:  so  no  more  can  ye,  except  ye  abide  in 
me.  He  that  abideth  in  me,  and  I  in  him,  the  same 
bringeth  forth  much  fruit:  for  without  me,  ye  can  do 
nothing."     Or,  as  it  may  be  rendered,  "Severed  from 


178  FAMILIAR     LETTERS. 

me  ye  can  bear  none,"  can  bring  forth  no  fruit  at  all* 
There  cannot  be  a  greater  solecism,  than  to  speak  of 
a  sincerely  obedient  Christless  sinner:  and  therefore 
there  cannot  be  a  greater  inconsistency,  than  for  that 
to  be  the  condition  of  our  justification,  which  is  the 
fruit  and  effect  of  our  interest  in  Christ,  and  so  the 
consequence  of  our  justified  state. 

These,  Sir,  are  some  of  the  many  inconveniences, 
that  attend  this  your  scheme:  which  one  would  think 
should  awaken  your  attention,  and  make  you  look 
well  about  you,  before  you  venture  your  eternal  in- 
terests upon  such  an  unscriptural  and  inconsistent 
foundation. 

I  proceed  now  to  offer  some  other  objections  against 
the  doctrine  you  propose.  And  here  one  obvious  ex- 
ception against  this  doctrine  is,  that  it  "  perverts  the 
gospel  of  the  grace  of  God,"  and  makes  it  properly 
and  strictly  a  covenant  of  works.  The  condition  of 
the  covenant  of  works  was  this:  "  The  man  that  doth 
these  things,  shall  live  by  them."  Rom.  x.  5.  And 
the  condition  of  our  justification,  according  to  this 
new  scheme  is  this:  "  The  man  that  doth  these  things" 
(i.  e.  that  performs  sincere  obedience  to  this  new  law 
of  grace)  shall  live  by  them."  Where  then  is  the 
difference,  between  the  old  covenant  of  works,  and 
this  new  imaginary  law  of  grace  ?  What  gave  de- 
nomination to  the  covenant  of  works,  was,  that  it  re- 
quired works  of  obedience  as  the  condition  of  it.  And 
does  not  this  pretended  new  law  of  grace  require 
works  or  obedience  as  a  covenant-condition ;  and  does 
it  not  therefore  deserve  the  denomination  of  a  cove- 
nant of  works,  as  much  as  the  other?  If  we  run  a 
parallel  between  the  first  covenant  and  this  imagina- 
ry new  law  of  grace,  they  will  be  found  in  all  things 
to  agree,  as  a  covenant  of  works.  Thus,  the  old  cove- 
nant of  works  was  a  law  with  sanctions,  requiring 
obedience,  as  the  matter  of  that  righteousness,  by 
which  man  was  to  be  justified.     And  this  imaginary 

*  Compare  the  original  with  John  xx.  7,  and  James  iii.  12. 


FAMILIAR     LETTERS. 


179 


new  covenant  is  likewise  styled  a  law  of  grace,  which 
requires  sincere  obedience,  as  the  condition  of  our 
justification.  Justification,  according  to  the  tenor  of 
the  old  covenant  of  works,  v/as  of  debt:  and  thus  it 
is  likewise  according  to  the  tenor  of  this  pretended 
new  law  of  grace.  An  obligation  to  give  a  reward 
for  service  performed,  makes  it  a  debt,  upon  the  ser- 
vice being  performed;  and  it  can  be  claimed  as  such, 
whatever  pro})ortion  there  is  between  the  reward, 
and  the  service  by  which  it  becomes  due.  The  old 
covenant  of  works,  when  it  exacted  obedience,  yet 
gave  no  new  strength  for  the  performance  of  it:  and 
thus  it  is  likewise  in  the  present  case.  For  unless  we 
are  united  to  Christ,  and  interested  in  his  righteous- 
ness, we  can  have  no  security  of  new  supplies  of 
grace  and  strength  as  we  need  them.  Whatever 
pretences  to  gracious  assistance,  the  patrons  of  this 
new  law  of  grace  may  make;  they  do  not  pretend 
that  God  has  by  covenant  secured  to  us  fresh  sup- 
plies of  grace,  for  persevering  obedience.  According 
to  the  tenor  of  the  old  covenant  of  works,  justification 
was  suspended,  forfeited,  and  lost,  upon  the  non-per- 
formance of  the  required  obedience:  and  just  thus  it 
is  likewise  according  to  the  tenor  of  this  pretended 
new  law  of  grace.  I  must  therefore  again  demand, 
wherein  this  new  law  does  any  way  differ  from  a 
proper  covenant  of  works? 

If  it  be  pretended,  that  the  conditions  of  this  new 
covenant  are  much  easier  than  the  condition  of  the 
old  covenant  of  works,  which  required  perfect,  and 
this  but  imperfect  obedience,  as  the  term  of  our  ac- 
ceptance with  God:  I  answer,  this  supposition  would 
not  alter  the  general  nature  of  the  covenant.  Works 
are  works,  obedience  is  obedience,  whether  perfect 
or  imperfect.  The  condition  of  each  covenant  is 
works;  and  works  come  into  the  very  formal  na- 
ture of  each,  as  they  are  covenants.  And  therefore 
how  the  one  can  be  either  more  or  less  a  covenant  of 
works  than  the  other,  I  know  not.  Besides,  it  is  a 
great  mistake,  to  suppose,  that  the  conditions  of  this 
imaginary  new  law  or  covenant  are  easier  than  the 


180 


FAMILIAR      LETTERS 


conditions  of  the  old  covenant  of  works.  The  case  is 
much  otherwise.  He  with  whom  the  first  covenant 
was  made,  had  sufficient  power  and  abihty  to  fulfil 
all  its  conditions,  and  fully  to  come  up  to  all  its  de- 
mands. But  fallen  creatures  are  utterly  incapable  to 
perform  sincere,  though  imperfect,  obedience;  they 
have  naturally  no  sincerity,  no  truth  in  the  inward 
parts,  no  principle  of  new  obedience;  nor  does  this 
pretended  covenant  supply  them  with  any,  as  before 
observed.  And  thereforewhateverpretencesare  made, 
that  these  conditions  are  easier,  they  are  indeed  rather 
harder  to  be  complied  with,  than  the  conditions  of  the 
first  covenant.  It  is  more  difficult  for  a  man  without 
legs  to  walk,  than  for  a  perfect  vigorous  lively  man 
to  run. 

If  it  be  further  pretended,  that  this  law  of  grace 
differs  from  the  covenant  of  works,  in  that  faith  is, 
according  to  this  scheme,  made  the  principal  condi- 
tion of  the  new  covenant:  this  is  but  an  empty  pre- 
tence. For  faith  is  here  considered  but  as  an  act  of 
obedience,  and  as  being  seminally  or  virtually  all 
evangelical  obedience,  including  the  same  in  the  na- 
ture of  it;  so  that  this  faith  is  nothing  else  but  a  con- 
stitutive part  and  active  principle  of  the  works  re- 
quired, and  not  distinct  from  them  in  the  office  of  jus- 
tifying. And  was  not  Adam  as  much  obliged  by  the 
covenant  of  works,  to  act  faith  in  the  conditional  pro- 
mise of  life,  and  to  subject  himself  to  the  authority  of 
the  legislator,  as  we  can  be  by  this  new  law  of  grace? 
Let  the  case  therefore  be  looked  upon  in  any  view, 
in  every  view;  and  this  pretended  new  law,  or  cove- 
nant, of  mild  and  favourable  terms,  will  be  found  to 
be  as  truly  a  covenant  of  works,  as  the  first  covenant 
made  whh  Adam.  There  will  indeed  appear  some 
circumstantial  ditTerences,  between  that  covenant  and 
this.  For  instance,  that  covenant  was  appointed  and 
enjoined  by  God  as  a  sovereign:  whereas  this,  (as  is 
pretended)  was  purchased  by  the  blood  of  Christ,  and 
is  the  law  of  a  Mediator.  That  covenant  admitted 
no  renovation,  when  violated:  but  this  leaves  room 
for  recovery,  upon  condition  of  repentance  and  future 


FAMILIAR      LETTERS.  181 

obedience,  to  such  transgressors,  as  do  not  happen  to 
die  in  the  sad  interval  of  mibehef  and  insincerity. 
And  that  covenant  required  perfect;  this  accepts  of 
imperfect  obedience.  But  these  things  are  only  cir- 
cumstances; and  enter  not  into  the  nature  of  a  cove- 
nant-condition. From  whatever  inducement  God  was 
pleased  to  propose  these  conditions;  whatever  be  the 
consequence  of  their  violation;  and  whatever  degree 
of  obedience  be  required  in  order  to  justification;  yet 
(according  to  this  new  divinity)  sincere,  persevering 
obedience  is  the  stated  condition  of  each  of  these 
covenants.  This,  and  this  only,  was  what  rendered 
the  first  covenant  a  covenant  of  works;  and  there- 
fore, when  all  the  pretences  are  made,  that  can  be 
made,  the  second  covenant,  upon  this  scheme,  is  as 
strictly  and  properly  a  covenant  of  works,  as  the  first 
was. 

You  seem  to  be  aware  of  this  consequence,  and 
therefore  demand  of  me,  "  Why  it  may  not  be  sup- 
posed agreeable  to  the  divine  perfections,  to  require 
of  man  a  life  of  obedience  now,  proportioned  to  his 
preseiit  abilities,  as  the  condition  of  his  justification, 
as  well  as  to  make  with  him  a  covenant  of  works  at 
first,  proportioned  to  his  primitive  powers  and  capa- 
cities?" To  which  I  answer, 

I  have  already  shown  you,  that  it  is  impossible 
that  any  covenant  requiring  sincere  obedience,  as  the 
condition  of  our  justification,  can  be  proportioned  to 
our  present  abilities.  For  we  have  no  natural  ability 
for  any  sincere  obedience  at  all.  '^  We  are  dead  in 
trespasses  and  sins,'*  Eph.  ii.  1.  "  The  carnal  mind  in 
lis  is  enmity  against  God,  and  is  not  subject  to  the 
law  of  God,  neither  indeed  can  be,''  Rom.  viii.  7. 
But  this  is  what  I  may  have  further  occasion  to  incul- 
cate, before  I  have  finished  this  letter. 

I  would  now  only  add,  that  the  Scriptures  repre- 
sent to  us  an  irreconcilable  opposition,  between  our 
being  saved  by  works,  and  our  being  saved  by  the 
grace  revealed  in  the  gospel.  I  have  shown  you  in 
my  last,  how  strongly  faith  and  works  are  opposed 
to  each  other,  with  respect  to  our  justification.     And 


182  FAMILIAR      LETTERS. 

I  must  also  observe,  that  works  and  grace  are  in  like 
manner  opposed,  as  irreconcilably  inconsistent  with 
each  other,  in  this  grand  concern.  ^'  And  if  by  grace, 
then  it  is  no  more  of  works:  otherwise  grace  is  no 
more  grace:  But  if  it  be  of  works,  then  it  is  no  more 
grace:  otherwise  work  is  no  more  work,"  Rom.  xi. 
6.  *'By  grace  are  ye  saved  through  faith;  and 
that  not  of  yourselves,  it  is  the  gift  of  God.  Not  of 
works,  lest  any  man  should  boast,"  Eph.  ii.  8,  9. 
<*Now  to  him  that  workeih,  is  the  reward  reckoned, 
not  of  grace,  but  of  debt,"  Rom.  iv.  4.  Here  are  the 
most  plain,  express,  and  peremptory  declarations,  that 
can  be  made  in  human  language,  of  the  utter  incon- 
sistency of  works  and  grace,  the  impossibility  of  their 
concurring  in  the  affair  of  our  justification  and  interest 
in  God's  saving  mercy.  Whence  it  plainly  appears, 
that  we  must  be  saved  by  grace  alone,  or  by  works 
alone.  And  if  the  former,  it  must  be  by  the  first 
covenant  of  works.  But  if  the  latter,  then  not  by  any 
works,  by  no  obedience  at  all,  as  the  condition  of  our 
justification  and  acceptance  with  God. 

You  have  indeed  undertaken  to  obviate  all  such 
arguments  against  your  scheme,  by  pretending  that 
"  where  works  are  rejected  as  having  no  hand  in  our 
justification,  and  as  being  inconsistent  with  the  grace 
of  the  gospel,  it  must  be  legal  obedience  which  is 
there  intended,  whereas,  the  obedience  pleaded  for, 
is  evangelical.  It  is  not  supposed,  that  we  are  jus- 
tified by  obedience  to  the  moral  law:  but  by  sincere 
obedience  to  the  gospel  institutions." 

But  I  entreat  you  to  consider,  that  if  we  are  indeed 
justified  by  sincere  obedience  to  the  gospel,  we  must 
be  justified  by  the  works  of  the  law,  by  obedience 
to  the  moral  law;  and  therefore  not  by  the  faith  of 
Christ,  as  revealed  in  the  gospel.  This  appears  evi- 
dent from  such  considerations  as  these.  The  moral 
law  is  the  very  rule  and  standard  of  all  our  obedience 
to  God;  if,  therefore,  we  obtain  justification  by  sin- 
cere obedience,  we  must  obtain  it  by  a  conformity  to 
the  moral  law,  without  which  there  can  be  no  obedi- 
ence at  all,  and  therefore  no  sincere  obedience.     All 


FAMILIAR      LETTERS. 


183 


the  duly  and  obedience  which  we  can  owe  to  God  as 
rational  creatures,  is  comprised  in  that  comprehen- 
sive summary  of  the  moral  law,  to  'Move  the  Lord 
our  God  with  all  our  heart,  mind,  and  strength,  and 
to  love  our  neighbour  as  ourselves:"  and  there  neither 
is,  nor  can  be  any  obedience  sincere  and  acceptable 
to  God,  but  what  flows  from  this  principle  of  love, 
the  source  of  all  practical  conformity  to  the  moral 
law.  Besides,  the  gospel  does  not  make  void  the 
law,  as  a  rule  of  obedience;  but  establishes  it;  and, 
therefore,  our  justification  by  sincere  obedience  to  the 
gospel,  is  a  justification  by  the  deeds  of  the  law,  or  by 
a  conformity  to  it  as  the  rule  of  life.  It  is  no  just  ob- 
jection against  this,  that  there  are  some  positive  pre- 
cepts in  the  gospel,  which  are  not  discoverable  by  the 
light  of  nature,  nor  directly  required  by  the  moral 
law;  for  though  these  positive  duties,  such  as  receiv- 
ing baptism,  and  the  Lord's  Snpper,  and  faith  in 
Jesus  Christ,  the  Mediator,  considered  as  an  act  of 
obedience  to  the  gospel  command,  be  not  directly  re- 
quired, yet  they  are  by  necessary  consequence  en- 
joined in  that  fundamental  statute  of  the  moral  law, 
''  Thou  shalt  worship  the  Lord  thy  God,  and  him  only 
shalt  thou  serve."  Moreover,  our  Lord  Jesus  Christ 
wrought  out  the  work  of  redemption  for  us,  "that 
the  righteousness  of  the  law  might  be  fulfilled  in  us," 
Rom.  viii.  4.  If  therefore  he  wrought  out  our  re- 
demption in  order  to  procure  justification  for  us  on 
the  condition  of  sincere  obedience,  then  our  sincere 
obedience  is  a  "  fulfilling  the  righteousness  of  the  law 
in  us."  For  it  can  no  other  way  be  fulfilled  in  us, 
upon  that  supposition.  This  then,  I  think  is  a  plain 
case,  that  we  must  upon  this  scheme  be  justified  by 
the  works  of  the  law,  by  a  personal  conformity  to  it, 
and  by  our  own  fulfilling  the  righteousness  of  it. 
Here  is  no  place  for  your  distinction  of  legal  and 
evangelical  obedience.  All  obedience  is  legal,  when 
performed  from  legal  motives  and  to  a  legal  end,  as 
it  is  if  performed  in  order  to  our  obtaining  justifica- 
tion and  acceptance  with  God,  upon  like  conditions 
with  those  proposed  in  the  moral  law ;  which  I  have 


184  FAMILIAR      LETTERS. 

already  sliown  to  be  the  case  here  before  us,  accord- 
ing to  this  scheme  of  a  new  law  of  grace. 

Here  it  will  therefore  be  proper  to  pause  a  little, 
and  consider  whether  a  depending  upon  such  legal 
obedience  for  a  claim  to  God's  favour,  can  be  consist- 
ent with  our  salvation  by  the  faith  of  Christ,  as  re- 
vealed in  the  gospel.  Tlie  apostle  is  full  and  plain 
upon  this  head.  "  Therefore  by  the  deeds  of  the  law 
shall  no  flesh  living  be  justified  in  his  sight.  But 
now  the  righteousness  without  the  law  is  manifest, 
being  witnessed  by  the  law  and  the  prophets,"  Rom. 
iii.  20,  21.  "  Knowing  that  a  man  is  not  justified  by 
the  works  of  the  law,  but  by  the  faith  of  Jesus  Christ, 
even  we  have  beheved  in  Jesus  Christ;  that  we  might 
be  justified  by  the  faith  of  Christ,  and  not  by  the  works 
of  the  law:  for  by  the  works  of  the  law  shall  no  flesh 
be  justified,"  Gal.  ii.  16.  "  But  Israel  which  follow- 
ed after  the  law  of  righteousness,  hath  not  attained  to 
the  law  of  righteousness.  Wherefore?  Because  they 
sought  it  not  by  faith,  but  as  it  were  by  the  works  of 
the  law,"  Rom.  ix.  31,  32.  "And  be  found  in  him, 
not  having  mine  own  righteousness,  which  is  of  the 
law;  but  that  which  is  through  the  faith  of  Christ,  the 
righteousness  which  is  of  God  by  faith,"  Phil.  iii.  9. 

"But  you  have  another  answer  to  make  to  such  texts 
as  these,  which  are  so  strongly  pointed  against  any 
dependence  upon  legal  obedience.  "There  are  some, 
you  tell  me,  who  plead,  that  the  legal  obedience,  or 
the  works  of  the  law,  which  the  apostle  opposes  to 
the  grace  and  faith  of  the  gospel,  intends  no  more 
than  a  conformity  to  the  ceremonial  law:  and  in  that 
view  of  the  case,  those  texts  of  Scripture,  wherein 
such  legality  is  condemned,  are  no  ways  inconsistent 
with,  or  opposite  to,  the  doctrine  you  are  pleading 
for." 

I  thought  I  had  fully  obviated  this  objection  in  one 
of  my  former  letters  to  you,  wherein  I  endeavoured  to 
set  before  you  the  apostle's  scope  and  design  in  his 
epistle  to  the  Romans,  especially  in  the  seventh  chap- 
ter: and  if  you  will  review  that  letter  with  proper 
attention,  I  think  you  will  find  sufficient  matter  of 


FAMILIAR     LETTERS.  185 

satisfaction.  It  is  strange,  that  any  man  who  has 
ever  read  that  epistle  to  the  Romans,  wherein  the 
case  before  us  is  so  distinctly  considered,  can  espouse 
such  a  trifling  pretence,  as  this  to  me  most  evidently 
is.  The  apostle  there  speaks  of  a  law,  by  which  ^'  the 
doers  (supposing  there  were  any)  shall  be  justified 
before  God,'^  (chap.  ii.  13)  of  a  law,  which  the  Gen- 
tiles may  (in  part,  at  least)  discover  by  the  light  of 
nature,  and  thereby  be  in  some  measure  a  law  to 
themselves,  verse  14.  But  can  any  man  pretend,  that 
we  could  be  justified  before  God  by  an  observance  of 
the  ceremonial  law?  or  that  the  Gentiles,  without  re- 
velation, could  have  understood  the  ceremonial  law, 
so  as  to  have  been  a  law  to  themselves?  The  apostle 
is  there  treating  of  a  law,  by  which  ^' both  Jews  and 
Gentiles  are  all  under  sin,"  and  by  which  they  had 
"  the  knowledge  of  sin,"  chap.  iii.  9,  20,  and  vii.  7. 
But  could  the  Gentiles  be  under  sin,  or  have  the 
knowledge  of  sin,  by  the  ceremonial  law,  which  was 
no  law  to  them?  How  then  could  they  be  capable  of 
any  transgression  of  it?  The  apostle  there  treats  of  a 
law,  whereby  ^^ every  mouth  may  be  stopped;  and  all 
the  world  become  guilty  before  God  :"  and  a  law 
which  is  "established  by  faith,"  chap.  iii.  19,  31. 
Neither  of  which  can  in  any  sense  be  true  of  the  cere- 
monial law.  The  apostle  instances  in  moral  precepts, 
as  belonging  to  the  law  which  he  treats  of,  chap.  ii. 
21,  22.  and  vii.  7.  The  apostle  exemplifies  the  works 
of  the  law,  of  which  he  treats  in  the  case  of  Abraham, 
(chap,  iv.)  who  lived  hundreds  of  years  before  the  ex- 
hibition of  the  ceremonial  law:  and  therefore  they 
could  not  be  the  works  of  the  ceremonial  law,  that 
are  there  opposed  to  faith.  I  may  add,  the  apostle 
treats  of  a  law,  to  which  the  believing  Romans  had 
been  married,  chap.  vii.  4.  A  law,  "  the  righteous- 
ness of  which  must  be  fulfilled  in  us,"  chap.  viii.  4. 
A  law,  according  to  which  "  the  man  that  doth  these 
things,  shall  live  by  them,"  chap.  x.  5.  Gal.  iii.  12. 
A  "law  which  if  the  uncircumcision  keep  the  right- 
eousness of,  his  uncircumcision  shall  be  counted  for 
circumcision,"  chap.  ii.  26.     "A  law  which  worketh 

13 


186  FAMILIAR     LETTERS. 

wrath/'  chap.  iv.  15,  and  a  law,  by  which  "  we  arc 
under  the  curse  for  sin,"  Gal.  iii.  10.  None  of  which 
characters  are  properly  applicable  to  the  ceremonial 
law.  Upon  the  whole,  then,  it  is  evident,  even  to  de- 
monstration, that  it  is  the  moral  law,  of  which  he 
'^concludes  that  a  man  is  justified  by  faith  without 
the  works  of  the  law;  that  a  man  is  not  justified  by 
the  works  of  the  law,  but  by  the  faith  of  Jesus  Christ: 
and  if  righteousness  came  by  the  law,  then  Christ  is 
dead  in  vain."  In  a  word,  all  dependence  for  justifi- 
cation upon  any  works,  either  of  the  ceremonial  or 
moral  law,  is  directly  opposite  to  the  grace  of  the  gos- 
pel, and  to  the  way  of  salvation  by  the  faith  of  Jesus 
Christ. 

But  you  tell  me,  that  "if  it  be  allowed  to  be  the 
works  of  the  moral  law,  to  which  the  apostle  refers, 
it  must  imply  an  apprehension  and  vain  imagination 
of  a  perfect  conformity  to  that  law.  And  that  the 
apostle  only  condemned  the  hope  of  those,  who  im.- 
agined  that  they  had  merited  salvation,  by  their  per- 
fect obedience  to  the  moral  law." 

This  (if  possible)  is  a  more  trifling  pretence  than 
the  former,  for  which  there  is  not  the  least  shadow  of 
a  foundation.  The  Jews  and  Judaizing  Christians, 
knew  themselves  to  be  sinners.  They  had  the  Bible, 
which  every  where  taught  them  their  imperfect  and 
sinful  state.  Their  continual  expiatory  sacrifices, 
their  laying  their  sins  upon  the  head  of  the  scape  goat, 
their  annual  confessing  themselves  sinners  on  the  day 
of  atonement,  with  all  their  legal  purifications,  v/ere 
continual  monitors  to  them  of  the  imperfections  of 
their  obedience.  And  as  this  was  the  case  of  the  Jews, 
we  may  more  strongly  conclude  that  the  Gentiles, 
newly  converted  from  their  demon-worship,  could 
make  no  such  pretence.  So  that  had  the  apostle  only 
disputed  against  this  pretence,  he  had  only  contended 
with  his  own  shadow.  He  condemns  our  dependence 
upon  the  works  of  the  law;  and  is  not  our  imperfect 
obedience,  as  truly  the  works  of  the  law,  as  perfect 
obedience  could  be  ?  Can  it  be  supposed,  that  de- 
pending upon  perfect  obedience,  which  fulfils  the  law. 


FAMILIAR      LETTERS.  187 

will  condemn  us,  but  that  to  depend  upon  imperfect 
obedience,  which  does  not  fulfil  the  law,  will  not  con- 
demn us  in  the  sight  of  God! 

Indeed,  Sir,  I  cannot  but  compassionate  the  case  of 
those  men,  who  by  so  many  artful  shifts  and  evasions 
are  putting  some  gloss  or  other  upon  such  numerous, 
clear,  and  plain  texts  of  Scripture,  to  make  them  con- 
sistent with  their  beloved  schemes;  and  perhaps  to 
keep  their  consciences  easy,  in  a  dependence  upon 
their  own  obedience  for  their  justification.  But  I 
have  been  too  long  upon  this  head.  I  must  therefore 
more  briefly  mention  some  other  just  prejudices 
against  this  scheme. 

Another  exception  then  to  this  scheme  is,  that  it  is 
inconsistent  with,  and  repugnant  to,  the  various  re- 
presentations which  the  Scriptures  give  us  of  the 
redemption  by  Christ,  and  of  the  method  in  which 
our  salvation  is  wrought  out  by  him.  ^'  He  was 
made  to  be  sin  for  us,  who  knew  no  sin,  that  we 
might  be  made  the  righteousness  of  God  in  him,"  2 
Cor.  V.  21.  "He  his  own  self  bare  our  sins,  in  his 
own  body  on  the  tree,"  1  Pet.  ii.  24.  Now  how  can 
it  in  any  sense  whatever  be  possibly  true,  that  our 
Lord  Jesus  Christ  was  made  sin  for  us,  unless  it  be 
understood  in  the  imputative  sense  ?  Or,  that  he  bare 
our  sins  in  his  own  body,  if  he  only  undertook  to 
purchase  for  us  a  grant  of  pardon  and  reconciliation 
with  God,  upon  the  condition  of  our  sincere  obedi- 
ence; and  unless  our  sins  were  imputed  to  him?  He 
is  likewise  said  to  give  his  life  a  ransom  for  us,  Mat. 
XX.  28.  And  can  prisoners  be  said  to  be  ransomed 
out  of  their  enemy's  hands,  who  are  only  put  under 
advantages  to  work  out  their  own  liberty  and  deliv- 
erance? Upon  the  payment  of  a  ransom,  the  consent- 
ing captives  are  immediately  released ;  and  as  the  pro- 
phet expresses  it  with  respect  to  the  case  before  us, 
liberty  is  proclaimed  to  the  captives.  He  is  more- 
over represented  as  an  atonement  for  our  sins;  and 
an  atonement  which  believers  have  actually  received. 
"By  whom  we  have  received  the  atonement,"  Rom. 
V.  11.    And  can  Divine  justice  be  satisfied  for  our  sins; 


188  FAMILIAR      LETTERS. 

and  we  not  freely  acquitted  and  justified  ?  Can  we  have 
received  the  atonement  by  faith,  when  it  yet  depends 
upon  our  future  conduct,  and  upon  our  sincere  obe- 
dience, whether  we  shall  ever  receive  the  benefit  of  it  ? 
He  is  also  represented,  as  having  "redeemed  us  from 
the  curse  of  the  law,  being  made  a  curse  for  us,"  Gal. 
iii.  13.  And  how  can  it  with  any  propriety  be  said, 
that  believers  are  actually  redeemed  from  the  curse, 
when  they  are  still  under  the  curse,  and  must  con- 
tinue so  until  by  a  course  of  sincere  persevering  obe- 
dience, they  get  themselves  acquitted  and  justified? 
Or  how  could  our  blessed  Saviour  be  made  a  curse 
for  us,  when  neither  our  guilt  was  imputed  to  him; 
nor  his  sufferings  were  imputed  to  us  ?  He  might  in- 
deed upon  this  supposition  be  said  to  suffer  for  our  ad- 
vantage and  benefit,  but  he  could  not  be  made  a  curse 
for  us,  in  our  stead,  when  no  curse  due  to  us  was  laid 
upon  him ;  nor  we  freed  from  any  curse  by  his  suf- 
ferings, without  procuring  our  deliverance  by  our 
own  sincere  persevering  obedience.  He  is  likewise 
represented  as  our  surety,  a  surety  of  a  better  testa- 
ment, Heb.  vii.  22.  And  has  the  surety  paid  the 
debt;  but  the  bond  not  cancelled,  nor  the  debtor  re- 
leased from  payment  ?  Does  divine  justice  demand 
the  payment  of  the  debt  in  order  to  satisfaction,  and 
the  performance  of  the  conditions  in  order  to  our  jus- 
tification, of  both  the  surety  and  the  principal  debtor? 
He  is  moreover  represented  as  '^  the  Lord  our  Right- 
eousness,'^ Jer.  xxiii.  6.  And  is  said  "  to  be  made  of 
God  unto  us  wisdom,  and  righteousness,  and  sancti- 
fication,  and  redemption,"  1  Cor.  i.  31.  "He  is  our 
peace,"  Eph.  ii.  14.  But  I  know  not  how  Christ  can 
be  ours  for  any  of  these  purposes,  unless  upon  our  re- 
ceiving him  by  faith,  these  benefits  are  with  him  freely 
given  us,  actually  imputed  or  imparted  to  us,  and 
we  considered  as  invested  with  them,  and  partakers 
of  them.  For  instance,  can  Christ  be  our  righteous- 
ness, and  we,  notwithstanding,  have  no  righteousness 
that  will  justify  us  before  God,  till  we  have  wrought 
out  a  righteousness  of  our  own,  by  a  persevering 
course  of  sincere  obedience?  Can  he  be  our  peace, 


FAMILIAR      LETTERS.  189 

and  we  not  be  at  peace  with  God  upon  our  faith  in 
him,  until  by  a  course  of  sincere  obedience  we  are 
justified  and  interested  in  the  Divine  favour?  The 
time  would  fail  me,  should  I  particularly  insist  upon 
all  the  various  representations  of  Christ's  redemp- 
tion in  Scripture;  and  show  they  are  all  directly  re- 
pugnant to  this  scheme  of  yours.  I  shall  therefore 
mention  but  an  instance  or  two  more;  and  then  sub- 
mit it  to  your  own  serious  reflection.  We  are  said 
"to  be  justified  by  his  blood;  and  reconciled  to  God 
by  his  death,"  Rom.  v.  9,  10.  But  can  we  be  justi- 
fied by  his  blood,  and  yet  justified  by  our  own  obe- 
dience ?  Are  we  reconciled  to  God  by  the  death  of 
Christ,  and  yet  not  reconciled  to  God,  but  by  a  con- 
tinued progress  of  our  own  obedience!  Dare  you, 
Sir,  venture  to  attribute  that  to  your  own  obedience, 
which  is  attributed  by  the  Spirit  of  God  to  the  blood 
and  death  of  Christ  ? 

But  perhaps  you  will  make  the  same  remarks  upon 
what  I  have  now  off'ered,  as  you  did  upon  my  last, 
and  tell  me,  that  "  your  author  does  indeed  suppose 
some  conditions  of  our  interest  in  the  benefits  pro- 
cured by  Christ  for  us;  and  do  not  they  who  are  of 
the  other  side  of  the  question  also  suppose  our  in- 
terest therein  to  be  conditional?  Do  not  they  suppose 
faith  to  be  the  condition  of  our  interest  in  Christ,  and 
all  the  benefits  he  had  purchased  for  us?  Where  then 
is  the  difference?  Why  is  a  conditional  interest  in 
the  benefits  purchased  by  Christ  so  very  offensive  in 
the  one  scheme,  and  so  innocent  and  inoffensive  in 
the  other?" 

In  answer  to  this,  you  must  allow  me  the  freedom 
to  tell  you,  that  this  plea  takes  its  rise  from  a  very 
great  inattention  to  the  subject  before  us.  You  know. 
Sir,  that  I  have,  in  my  former  letters,  largely  and  par- 
ticularly shown  you,  that  faith  is  no  otherwise  a  con- 
dition of  our  interest  in  Christ,  and  the  benefits  of  his 
redemption,  than  a  beggar's  receiving  an  alms  is  a 
condition  of  his  having  the  benefit  of  it;  or  than  a 
condemned  malefactor's  accepting  a  free  pardon  is 
the  condition  of  his  reprieve  from  execution,  and  res- 


190  FAMILIAR     LETTERS. 

toration  to  his  prince's  favour.  And  is  there  no  dif- 
ference between  partaking  of  a  free  gift,  on  no  other 
condition  than  a  thankful  acceptance,  and  having  the 
ofter  of  a  favour  on  the  condition  of  long  continued 
services,  of  very  difficult  and  uncertain  performance? 
Is  there  no  difference  between  expecting  justification 
from  no  righteousness  of  our  own,  but  only  from  the 
righteousness  of  Christ,  received  by  faith,  and  our 
supposing  this  alone  an  insufficient  foundation  of  con- 
fidence, and  therefore  look  to  some  righteousness  of 
our  own  as  the  condition  of  our  acceptance  with  God? 
The  difference  is  just  as  great  as  between  any  other 
contradictory  propositions.  Upon  the  one  supposi- 
tion, Christ  himself  has  performed  all  the  proper  con- 
ditions of  our  justification,  and  freely  bestows  the  be- 
nefit, on  our  grateful  acceptance:  whereas,  upon  the 
other  supposition,  Christ  has  not  performed  the  con- 
ditions of  our  justification,  but  only  procured  for  us 
the  privilege  to  perform  them  ourselves.  Upon  the 
one  supposition,  we  are  justified  on  account  of  Christ's 
obedience;  but  on  the  other  supposition,  we  are  justi- 
fied on  the  account  of  our  own  obedience.  Upon  the 
one  supposition,  Christ  has  merited  justification  for  us 
without  works;  but  upon  the  other  supposition,  he 
has  merited  justification  for  us  by  our  works.  And 
in  fine,  upon  the  one  supposition,  the  first  act  of  sav- 
ing faith  gives  an  immediate  and  continuing  interest 
in  the  favour  of  God;  but  upon  the  other  supposition, 
faith  is  but  the  introduction  of  that  life  of  sincere  obe- 
dience, which  is  properly  the  condition  of  our  obtain- 
ing and  enjoying  the  Divine  favour. 

Sir,  it  belongs  now  to  you,  seriously  and  impartial- 
ly to  reflect  and  consider  which  opinion  is  most  likely 
to  be  true:  whether,  that  which  renounces  all  confi- 
dence in  the  flesh,  and  proposes  no  condition  of  justi- 
fication, but  our  hearty  approbation  and  acceptance 
of,  and  dependence  upon  the  Lord  Jesus  Christ  alone, 
as  the  way  wherein  the  glory  of  the  righteousness, 
wisdom,  love,  and  mercy,  of  God  is  exalted,  and  sin- 
ful man  justly  debased,  and  brought  to  the  foot  of  an 
infinite  Sovereign;  or,  that  opinion  which  denies  this 


FAMILIAR      LETTERS 


191 


honour  to  the  Redeemer's  merits,  and  to  sovereign 
grace,  and  proposes  our  own  performances  and  at- 
tainments, as  conditions  of  our  justification  and  ac- 
ceptance with  God.  I  have  now  been  showing  you, 
that  the  former  is  the  Scripture  representation  of  the 
case;  and  methinks,  any  one  that  has  had  a  just  and 
sensible  discovery  of  his  own  depravity  and  spiritual 
impotence,  must  know  by  experience,  that  it  is  the 
only  way  in  which  he  can  entertain  comfortable  ex- 
pectations of  safety  and  happiness. 

Another  objection  against  this  opinion  is,  that  it  is 
destructive  of  practical  religion,  subversive  to  a  life 
of  true  holiness.  Whatever  sentiments  we  entertain, 
and  whatever  principles  we  espouse,  we  must  yet  re- 
member, that  "  without  holiness  no  man  shall  see  the 
Lord;  and  he  that  hath  this  hope  in  him,  purifieth 
himself  as  he  is  pure."  The  "  doctrine  of  Christ"  is, 
in  all  its  parts,  a  "  doctrine  according  to  godliness." 
If  it  therefore  appears,  upon  an  impartial  examina- 
tion of  this  case,  that  these  principles  of  your  author 
are  inconsistent  with,  and  repugnant  to  that  holiness, 
which  is  a  necessary  qualification  for  the  kingdom  of 
heaven,  there  can  no  other  argument  be  wanting 
against  this  scheme,  to  convince  us,  that  it  cannot  be 
agreeable  to  him,  '^  who  gave  himself  for  us,  that  he 
might  redeem  us  from  all  iniquity,  and  purify  unto 
himself  a  peculiar  people,  zealous  of  good  works." 
But  lest  I  be  misunderstood,  and  exposed  to  a  cen- 
sure for  uncharitableness,  I  would  premise,  that  I 
cannot  but  hope,  that  there  are  some  who  adhere  to 
these  principles,  whose  hearts  are  sounder  than  their 
heads;  and  who  are  truly  holy  in  body  and  spirit,  by 
a  dependence  very  different  from  their  profession. 
This  is  what  may  be  reasonably  hoped,  not  only  from 
the  exemplary  lives  of  some  who  embrace  these  te- 
nets, but  from  their  prayers,  of  a  truly  evangelical 
strain,  which  we  ought  to  suppose  the  language  of 
their  hearts,  and  which  we  ought  to  hope,  will  find 
audience  with  God,  notwithstanding  the  error  of  their 
judgments.  I  must  nevertheless  insist  upon  it,  that 
such  cannot  be  truly  holy,  whose  hearts  and  lives  are 


192  FAMILIAR    LETTERS. 

conformable  to  the  principles  I  am  opposing.  Not  all 
their  religious  purposes,  promises,  resolutions,  refor- 
mations, not  all  tlieir  fastings,  external  mortifications, 
macerations  of  their  bodies,  vows,  meditations,  pray- 
ers, or  other  endeavours  they  may  use,  can  be  pro- 
ductive of  holiness,  upon  these  principles.  Men  may 
by  such  means  put  some  restraint  upon  their  corrup- 
tions, they  may,  in  a  slavish  manner,  perform  some 
hypocritical  duties,  and  thereby  may  quiet  their  con- 
sciences, obtain  a  reputation  amongst  men,  and  enter- 
tain hopes  of  heaven:  but  they  must  yet  remain 
strangers  to  any  true  love  to  God,  delight  in  him,  and 
conformity  of  heart  and  affections  to  him;  wherein 
the  essence  of  holiness  consists.  This  will  appear, 
from  such  considerations  as  these:  It  is  an  incontesti- 
ble  truth,  that  we  cannot  be  holy,  before  we  have  a 
principle  of  holiness;  that  we  cannot  perform  vital 
actions,  without  a  source  and  principle  of  life.  It  is 
equally  certain,  that  we  naturally  have  not  this  prin- 
ciple of  spiritual  life;  but  *^  the  imagination  of  man's 
heart  is  evil  from  his  youth,  only  evil  continually.'^ 
It  is  also  certain,  that  faith  in  Christ  is  contemporary 
with  (though  in  order  of  nature  it  flows  from,  and  is 
successive  to)  the  first  principles  of  spiritual  life;  and 
it  is  from  our  union  to  Christ  by  faith,  that  we  derive 
from  him  supplies  of  grace  and  strength,  and  that  the 
whole  progress  of  holiness  is  carried  on  in  the  soul. 
It  is  therefore  necessary,  that  we  be  first  united  to 
Christ,  the  head  of  influences,  and  fountain  of  all  holi- 
ness, and  so  be  habitually  alive  to  God,  before  we 
can  actually  live  to  God,  as  I  have  observed  before. 
All  our  attainments  in  religion,  without  a  vital  prin- 
ciple within,  will  be  but  as  a  carcase  without  breatli; 
or  as  streams  from  a  corrupt  fountain.  Whence  it 
follows,  that  they  who  are  looking  to  sincere  obedi- 
ence for  justification,  must  be  strangers  to  true  holi- 
ness; they  not  having  first  committed  their  souls  to 
Christ,  depended  upon  him  alone  for  righteousness 
and  strength,  and  thereby  obtained  supplies  of  grace 
for  a  life  of  holiness,  from  that  only  fountain  of  life. 
To  seek  justification  from  our  sanctification,  is  to  in- 


FAMILIAR      LETTERS 


193 


vert  the  order  and  method  of  our  salvation;  it  is  to 
produce  the  cause  from  the  eftect,  to  fetch  the  foun- 
tain from  the  streams.  We  must  first  by  a  new  living 
principle  be  enabled  to  act  faith  in  Christ,  to  receive 
him,  and  thereby  be  united  to  him,  and  be  justified  in 
the  sight  of  God;  otherwise  all  our  religious  and  mo- 
ral duties  will  be  in  vain,  a  sacrifice  without  a  heart, 
mere  legal  or  slavish  performances,  that  have  nothing 
of  true  holiness  in  them.  ^'  We  must  be  created  in 
Christ  Jesus  unto  good  works,"  if  we  would  "  walk 
in  them,''  Eph.  ii.  10.  "We  must  be  renewed  in  the 
spirit  of  our  mind,"  if  we  would  "  put  on  the  new 
man,  which  after  God  is  created  in  righteousness  and 
true  holiness,"  Eph.  iv.  23.  We  must  be  '^quickened 
together  with  him,"  Col.  ii.  13.  We  are  sanctified 
through  the  offering  of  the  body  of  Jesus  Christ,  once 
for  all,"  Heb.  x.  10.  It  is  of  Christ's  fulness,  that  we 
all  receive,  and  grace  for  grace,"  John  i.  16.  And 
"as  the  branch  cannot  bear  fruit  of  itself,  except  it 
abide  in  the  vine,  no  more  can  we,  except  we  abide 
in  Christ,"  John  xv.  4. 

Moreover,  I  think,  it  will  be  readily  allowed,  that 
we  cannot  live  a  life  of  holiness,  while  we  remain 
children  and  servants  of  sin  and  Satan.  It  must  also 
be  allowed,  that  the  whole  Avorld  of  mankind  are 
either  the  children  of  God,  or  the  children  of  the  devil. 
This  distribution  divides  the  whole  human  race,  1 
John  iii.  10.  Now,  then,  if  we  are  the  children  of 
God,  we  are  already  in  a  justified  state,  and  therefore 
cannot  depend  upon  our  sincere  obedience  for  justifi- 
cation: but  if  the  children  of  the  devil,  we  cannot  be 
holy,  whatever  pretences  to  sincere  obedience  we  may 
make.  An  unjustified  child  of  God,  or  a  holy  child 
of  the  devil,  are  each  of  them  the  greatest  solecism 
that  can  be  thought  of.  We  become  children  of  God 
by  the  same  means  by  which  we  are  justified.  "  We 
are  justified  by  faith,"  Rom.  iii.  24;  and  "we  are 
children  of  God  by  faith  in  Christ  Jesus,"  Gal.  iii.  26. 
But  all  they  which  have  not  this  faith,  and  are  not 
thereby  become  the  children  of  God,  and  justified  in 
his  sight,  are  so  blinded  by  the  god  of  this  world,  that 


194  FAMILIAR     LETTERS. 

they  are  utterly  incapable,  in  their  present  state,  of  a 
life  of  true  holiness.  ^'  The  God  of  this  world  hath 
blinded  the  minds  of  th^m  which  believe  not,  lest 
the  light  of  the  glorious  gospel  of  Christ,  who  is  the 
image  of  God,  should  shine  unto  them,''  2  Cor.  iv.  4. 

I  may  add  to  this,  that  the  natural  disposition  of 
every  one,  while  without  an  interest  in  Christ,  and  in 
an  unjustified  state,  is  utterly  repugnant  to,  and  in- 
consistent with  a  life  of  holiness.  The  character  and 
state  of  all  such  is,  that  they  are  "servants  of  sin,  and 
free  from  righteousness,"  Rom.  vi.  17,  20.  They  are 
"dead  in  trespasses  and  sins,"  Eph.  ii.  1.  They  are 
"  after  the  flesh,  and  mind  the  things  of  the  flesh," 
Rom.  viii.  5.  Their  "carnal  mind  is  enmity  to  God, 
and  is  not  subject  to  the  law  of  God,  neither  indeed 
can  be,"  Rom.  viii.  7.  This  is  the  case  of  every  man 
while  in  a  natural  state;  a  case  which  can  never  be 
remedied,  until  "the  law  of  the  spirit  of  life  in  Christ 
Jesus,  make  us  free  from  the  law  of  sin  and  death," 
Rom.  viii.  2.  And  I  even  appeal  to  yourself  to  de- 
termine, whether  life  and  death,  light  and  darkness, 
God  and  Belial,  cannot  as  well  be  reconciled,  as  these 
characters  made  consistent  with  a  life  of  holiness.  It 
is  therefore  evident,  that  we  can  have  no  sincere  obe- 
dience until  we  are  justified;  and  that  we  cannot  live 
a  holy  life,  while  we  depend  upon  sincere  obedience 
for  justification. 

I  will  only  subjoin,  that  we  may  not  expect  the  re- 
newing and  sanctifying  influences  of  the  Spirit  of 
Christ,  while  we  depend  upon  our  own  sincere  obe- 
dience for  justification.  He  has  indeed  made  us  gra- 
cious promises,  that  if  we  receive  him,  we  shall  have 
the  privilege  to  become  the  children  of  God,  and  if  we 
trust  in  him  we  shall  never  be  ashamed.  But  we  must 
expect  no  better,  than  to  "follow  after  the  law  of 
righteousness,  and  not  attain  to  it,  if  we  seek  it  not 
by  faith,  but  as  it  were  by  the  works  of  the  law," 
Rom.  ix.  31,  32.  I  have  already  shown  you,  Christ 
did  not  undertake  our  redemption  to  the  end  that  he 
might  assist  us  in  working  out  a  righteousness  of  our 
own,  for  our  justification;  nor  may  we  expect  any 


FAMILIAR       LETTERS.  195 

saving  grace  from  him,  until  we  depend  upon  him 
alone  to  do  all  in  us  and  for  us.  When  he  is  made 
of  God  unto  righteousness,  through  faith,  we  may- 
then,  but  not  till  then,  expect  from  him  the  supply  of 
the  Spirit,  for  progressive  sanclification  and  redemp- 
tion. They  may  rejoice  in  Christ  Jesus  (and  none  but 
they)  who  have  no  confidence  in  the  flesh.  Look, 
Sir,  through  the  whole  Bible,  and  see  if  you  can  any 
where  find  encouragement  to  expect  a  progress  of 
quickening  and  sanctifying  influences  from  Christ, 
without  an  interest  iii  him,  or  dependence  upon  him; 
and  while  repairing  to  your  own  personal  obedience 
as  your  refuge  and  hope.  In  fine,  as  you  can  have 
no  principle  of  holiness  in  yourself,  but  are  under  the 
influence  of  sin  and  Satan,  and  under  the  power  of 
aff'ections  and  dispositions  utterly  inconsistent  with 
true  holiness,  so  are  you  without  any  grounded  ex- 
pectations of  the  divine  influence  to  renew  and  sanc- 
tify you,  while  you  are  building  upon  this  false  foun- 
dation ;  I  mean  while  you  are  doing  so  practically,  as 
well  as  speculatively. 

I  cannot  but  hope.  Sir,  notwithstanding  your  pre- 
sent wavering  and  unsettled  posture,  you  have  had 
some  experience  of  the  truth  of  what  I  am  now  set- 
ling  before  you  in  your  own  soul.  Look  back  and 
consider,  how  often  you  have  found  all  your  self- 
righteous  resolutions,  self-confident  promises,  and  en- 
deavours in  your  own  strength  to  mortify  your  cor- 
ruptions, and  to  maintain  a  closer  walk  with  God,  too 
weak  a  foundation  to  build  upon,  and  how  insufficient 
they  have  been  to  produce  that  new  obedience,  which 
you  have  proposed  and  expected:  but  how  often  you 
have  found,  on  the  contrary,  that  a  humble  and  cheer- 
ful dependence  upon  Christ  for  righteousness  and 
strength,  has  invigorated  your  soul  in  your  spiritual 
progress.  How  often  have  you  found  a  legal  frame 
has  clipped  the  wings  of  your  devotion;  while  a  be- 
lieving dependence  upon  the  riches  of  God's  infinite 
mercy  in  Christ,  has  enabled  you  to  '^  mount  up  with 
wings  as  the  eagle,  to  run  and  not  be  weary,  to  walk 
and  not  faint !"    Reflect  upon  your  own  experience, 


196  FAMILIAR      LETTERS. 

and  consider  how  often  you  have  found,  that  even 
the  restraints  of  the  law,  when  you  have  acted  upon 
no  higher  motive,  have  rather  irritated  and  strength- 
ened those  corruptions,  which  you  have  endeavoured 
to  mortify:  how  often  you  have  found,  that  nothing 
but  faith  in  Christ,  and  a  realizing  sense  of  the  love 
of  God  in  him,  could  give  you  the  victory,  engage 
your  heart  to  the  service  of  God,  and  make  the  ways 
of  holiness  pleasant  and  delightful  to  you.  These 
things  are  the  common  experience  of  the  children  of 
God;  and  a  standing  evidence  to  them,  of  the  truth 
which  I  am  representing  to  you. 

Have  patience  with  me,  while  I  mention  one  ex- 
ception more  to  the  scheme  you  have  proposed,  which 
is,  that  this  doctrine  is  highly  destructive  to  the  com- 
fort of  a  life  of  religion;  and  subversive  of  that  joy 
and  peace,  which  may  be  found  in  believing.  The 
Scriptures  inform  us,  that  "  the  ways  of  wisdom  are 
ways  of  pleasantness,  and  all  her  paths  are  peace;" 
and  exhort  us  to  "rejoice  evermore,  to  rejoice  in 
Christ  Jesus,  without  confidence  in  the  flesh."  This 
was  one  end  of  Christ's  coming  into  the  world,  that 
we  might  "  serve  him  without  fear,  in  righteousness 
and  holiness  before  him  all  the  days  of  our  life." 
They  who  are  "justified  by  faith,  have  peace  with 
God  "and  should  "rejoice  in  hope  of  his  glory."  This, 
the  Calvinist  principles,  or  (if  you  will  allow  me  the 
expression)  the  Scripture  principles,  lay  a  good  foun- 
dation for.  True  scriptural  joy  is  the  joy  of  faith.  We 
may  have  "strong  consolation,  who  have  fled  for  re- 
fuge, to  lay  hold  on  the  hope  set  before  us.  We  know 
whom  we  have  trusted  that  he  is  able  to  keep  that 
which  we  have  committed  to  him  against  that  day." 
Though  our  frames  may  be  very  mutable,  "Jesus 
Christ  is  the  same,  yesterday,  to-day,  and  for  ever. 
In  whom,  though  now  we  see  him  not,  yet  believing 
we  rejoice."  He  has  undertaken  for  us;  "he  will 
never  leave  us  nor  forsake  us;"  and  therefore  we 
may  "hold  fast  our  confidence,  unto  the  end."  The 
more  cheerfully  and  firmly  we  trust  in  him,  the  more 
shall  we  increase  in  holiness  and  in  comfort,  and  the 


FAMILIAR     LETTERS.  197 

more  sure  will  be  the  foundation  of  our  eternal  hope. 
This  the  Scripture  teaches;  this  our  own  experi- 
ence confirms;  we  may  therefore  go  on  our  way  re- 
joicing. But  now  let  us  look  on  the  other  side  of  the 
question. 

We  depend  upon  our  sincere  obedience  for  justifi- 
cation; but  alas!  how  shall  we  know,  whether  we 
have  any  gracious  sincerity  or  not?  We  have  yet 
many  corruptions  remaining,  great  defects  in  our  du- 
ties, frequent  violations  of  our  good  purposes  and  de- 
signs; and  the  doubt  is,  can  these  things  be  consist- 
ent with  sincerity?  Our  consciences  upbraid  us,  that 
we  do  not  do  what  we  can  in  our  endeavours  after 
sincere  obedience.  And  hence  what  a  dreadful  per- 
plexity, what  diffidence,  darkness,  and  legal  terrors, 
must  every  serious  person  be  thrown  into  by  these 
principles?  Here  is  no  place,  (as  upon  the  other  prin- 
ciples,) to  commit  this  case  also  to  Christ,  and  in  a 
way  of  cheerful  dependence  and  diligence  to  expect 
grace  and  sincerity  from  him;  for,  upon  these  princi- 
ples, we  must  be  well  assured  of  our  actual  sincerity, 
before  we  can  look  to  Christ  for  acceptance.  And 
therefore  there  is  no  place  for  comfort,  or  for  quiet, 
but  from  a  careless  inadvertency.  However,  sup- 
posing we  may  find  some  satisfying  evidence  of  our 
sincerity,  at  certain  seasons,  under  special  reforma- 
tions and  enlargements,  what  will  become  of  our 
hopes,  when  a  contrary  frame  prevails?  Can  we  then 
flatter  ourselves  with  our  sincerity?  Must  not  our 
hopes  and  fears  keep  pace  with  our  frames;  and  our 
whole  life  be  a  dreadful  fluctuating  between  both, 
with  respect  to  the  infinite,  eternal  concern  before  us? 
And  is  not  this  to  be  called  ^' the  spirit  of  bondage 
again  to  fear?'^ 

What  room  can  there  be  upon  this  plan,  for  the 
spirit  of  adoption?  How  can  the  "  Spirit  witness  with 
our  spirits,  that  we  are  children  of  God?"  How  can 
we  experience  the  sealings  of  the  Holy  Spirit;  or  the 
earnest  of  our  future  inheritance?  How  can  we  have 
the  full  assurance  of  hope?  Or  how  can  we  make 
our  calling  and  election  sure?    We  must  upon  those 


198  FAMILIAR    LETTERS. 

principles,  give  up  all  pretensions  to  these  glorious 
comforts,  benefits,  and  privileges  of  the  children  of 
God,  while  our  hope  is  built  upon  this  precarious 
foundation,  and  depends  upon  the  doubtful  and  un- 
certain performance  of  persevering  sincere  obedience. 
Let  us  suppose  the  best  which  can  be  supposed,  that 
we  should  make  a  comforting  and  encouraging  pro- 
gress in  a  life  of  sincere  obedience;  yet  how  do  we 
yet  know  but  death  may  seize  us  in  an  unguarded 
hour,  and  find  us  actually  playing  the  hypocrite?  In 
this  case,  what  will  become  of  all  our  religious  duties 
and  all  our  hopes?  And  what  will  become  of  our 
souls  to  all  eternity?  I  must  confess.  Sir,  I  could  see 
nothing  before  me  but  horror  and  despair,  if  I  had  no 
better  foundation  of  confidence  and  hope  towards 
God,  than  my  own  righteousness. 

Every  experienced  Christian  must  acknowledge, 
that  the  chief  comfort  of  a  religious  life,  flows  from 
the  lively  actings  of  love  to  God  in  Christ.  But  how 
can  there  be  the  comfort  of  love,  when  at  the  best 
we  are  in  an  awful  suspense,  whether  God  be  our 
friend,  or  our  enemy? — What  grounds  of  horror  (in- 
stead of  the  pleasing  exercise  of  love)  must  we  con- 
stantly experience,  while  we  are  afraid  we  have  an 
infinite  enemy  to  deal  with?  What  strangers,  in  this 
case,  must  we  be  to  the  joy,  which  flows  from  a  re- 
freshing view,  that  "  this  God  is  our  God,  and  will 
be  our  guide  even  to  death,  and  our  portion  for 
ever?"  How  unacquainted  must  we  be  with  the 
sublime  pleasures  of  communion  with  God,  while  we 
approach  his  presence  under  such  an  uncertain  pros- 
pect of  his  favour,  and  under  grounds  for  prevailing 
fear  of  an  eternal  separation  from  him?  And  what 
aggravates  the  case  is,  that  this  not  only  now  is,  but 
must  continue  to  be  our  dark  and  disconsolate  cir- 
cumstance, as  long  as  we  live,  if  we  remain  under 
the  governing  influence  of  these  principles  I  am  im- 
pleading. 

I  may  add  to  this,  that  a  cheerful  progress  in  all 
gospel-holiness  is  necessary  to  our  true  comfort  and 
happiness,  while  we  are  here  in  this  vale  of  tears. 


FAMILIAR      LETTERS.  199 

"  In  keeping  of  God's  commands  there  is  great  re- 
ward. This  is  onr  rejoicing,  the  testimony  of  our 
consciences,  that  in  simphcity  and  godly  sincerity, 
not  by  fleshly  wisdom,  but  by  the  grace  of  God,  we 
have  had  our  conversation  in  the  world."  But  I 
have  shown  you  already,  that  this  scheme  I  am  op- 
posing, afl'ords  no  principle  of  new  obedience,  allows 
no  foundation  for  a  comfortable  progress  in  the  di- 
vine life.  Here  is  no  certainty  of  forgiveness  to  be 
obtained,  and  therefore  no  delightful  incentive  to  the 
mortification  of  our  lusts  and  corruptions.  Upon  this 
plan,  we  are  in  perpetual  danger  of  the  curse  of  the 
law,  on  account  of  our  defects;  and  there  is  there- 
fore no  room  for  that  pleasure,  which  would  other- 
wise be  found  in  running  the  way  of  God's  com- 
mands. Here  can  be  no  assured  confidence  in  the 
divine  assistance  or  acceptance,  no  absolute  afiiance 
in  the  riches  of  God's  free  grace  in  Christ,  and 
therefore  nothing  to  melt  the  heart  and  conscience 
into  love  and  subjection;  nothing  to  inflame  our  af- 
fections, and  fill  us  with  gratitude  to  God,  for  '^  bless- 
ing us  with  all  spiritual  blessings  in  heavenly  things 
in  Christ  Jesus;"  nothing  to  excite  us  to  live  to  the 
praise  of  the  glory  of  his  grace,  wherein  he  hath 
made  us  accepted  in  the  Beloved."  The  principles 
of  the  scheme  you  propose,  are  slavish;  and  the  obe- 
dience must  be  of  the  same  kind  with  the  principles 
from  whence  it  flows;  and  consequently  we  must  be 
utter  strangers  to  that  love,  delight,  and  satisfaction, 
which  children  might  find  in  the  service  of  their 
heavenly  Father,  so  long  as  our  obedience  is  thus  ex- 
cited from  fear  and  constraint;  or  at  best  only  from 
such  uncertain  hopes,  as  wholly  depend  upon  our 
own  righteousness,  as  the  condition  of  acceptance 
with  God.  Blessed  be  God,  the  gospel  teaches  us  a 
more  pleasant  and  delightful  religion,  the  service  of 
love,  and  the  obedience  of  faith,  which  is  truly  its 
own  reward. 

And  now,  sir,  suff'er  me  freely  to  expostulate  with 
you  on  this  subject.  Do  not  you  know  that  the 
doctrine  which  you  and  your   author  plead  for,  is 


200  FAMILIAR      LETTERS. 

substantially  the  same  with  the  Popish  doctrine  upon 
the  head  of  remission  of  sins,  and  acceptance  with 
God;  and  that  this  very  doctrine  was  one  of  the 
greatest  occasions  of  our  glorious  Reformation  from 
Popery?  Read,  Sir,  the  many  elaborate  treatises 
written  by  our  first  Reformers;  and  you  will  find 
this  doctrine  set  in  its  proper  light.  You  will  find 
all  your  author's  cavils,  shifts,  and  evasions  justly 
exposed,  all  his  arguments  distinctly  answered,  and 
the  dangerous  error  stripped  of  all  that  plausible 
dress,  with  which  it  now  again  makes  its  appear- 
ance. You  will  find,  that  the  doctrine  of  justifi- 
cation was  esteemed  by  all  our  excellent  Reformers, 
as  well  as  by  Luther,  Jirticulus  stantis  vel  cadentis 
ecclesids,  the  article  by  which  the  church  must  either 
stand  or  fall.  And  shall  we  again  build  up  those 
things,  which  that  glorious  army  of  martyrs  destroy- 
ed? Shall  we  again  revive  Popery  in  one  of  its  most 
considerable  branches?  Is  not  this  to  open  the  door 
to  other  Popish  delusions  and  practical  errors,  as 
penances,  pilgrimages,  a  monastic  life,  celibacy,  and 
other  austerities,  to  supply  the  defects  of  our  sincere 
obedience,  and  patch  up  a  righteousness  of  our  own 
to  justify  us?  I  wish  there  were  not  too  much  occa- 
sion given  for  this  apprehension,  by  some  in  the  pre- 
sent times,  who  would  fain  be  reputed  Protestants.* 
You  will,  perhaps,  think  me  too  severe  in  this  dis- 
course; but  search  into  the  cause,  as  I  have  done, 
and  you  will  find  it  otherwise. 

And  why  must  this  hydra  be  digged  out  of  its 
grave,  and  revived  ?  What  advantage  can  be  hoped 
for  by  this  scheme  ?  Were  this  doctrine  true,  would 
not  sincere  obedience,  done  from  a  principle  of  spi- 
ritual life  and  holiness,  and  a  dependence  upon  Christ 
alone,  to  do  all  in  us  and  for  us,  and  to  recommend 
us  to  the  divine  favour,  be  accepted  of  God,  as  well, 
as  if  it  had  been  done  in  our  own  strength,  and  with 


*  See  for  instance,  Mr.  Law's  Christian  Perfection,  and  Serious 
Call.  Books,  that  would  be  deservedly  esteemed  and  prized,  were  it 
not  for  this  Popish  taint. 


FAMILIAR      LETTERS,  201 

a  view  to  establish  our  own  righteousness?  Will  Christ 
reject  us  at  last,  fordoing  too  much  honour  to  his  infi- 
nite merit,  and  to  the  rich  and  free  grace  of  God  in 
him?  What  if  you  should  find  your  reasoning  false 
and  deceitful,  when  it  comes  to  the  great  trial?  Dare 
you  venture  your  eternity  upon  it,  that  in  this  case 
you  cannot  be  deceived?  If  the  reformation  in  gene- 
ral, and  the  most  excellent  men  for  learning,  sagacity 
and  piety,  that  the  reformed  churches  could  ever  boast 
of,  should  be  found  on  the  side  of  truth  at  the  day  of 
judgment,  in  determining  that  we  cannot  be  justified 
on  the  footing  of  a  moderated  covenant  of  works,  or 
the  easy  terms  you  plead  for,  what  will  become  of  all 
those,  who  have  built  their  eternal  hope  on  that  foun- 
dation; not  only  notionally,  I  mean,  but  practically. 
But  I  have  outgone  my  intended  limits,  and  shall 
therefore  only  add  (after  my  hearty  prayers,  that  your 
hope  may  be  built  upon  a  sure  foundation)  that  I  am 
with  great  respect, 

Sir,  Yours,  &c. 


LETTER  XIII. 

THE  NOTION  OF  A  FIRST  JUSTIFICATION  BY  FAITH,  AND  A 
SECONDARY  JUSTIFICATION  BY  SINCERE  OBEDIENCE,  DIS- 
CUSSED AND   CONFUTED. 

Sir, — You  must  conclude  I  have  spent  my  time  but 
idly,  if  I  should  yet  be  *' unacquainted  with  your 
author's  meaning;  and  not  fully  understand,  in  what 
sense  he  supposes  our  sincere  obedience  to  be  the  con- 
dition of  our  justification."  It  is  scarcely  possible, 
that  he  should  with  any  appearance  of  plausibility 
olfer  any  thing  new  in  defence  of  these  principles,  or 
that  has  not  been  often  advanced,  and  often  refuted, 
long  before  either  you  or  I  were  born.  And  in  par- 
ticular, what  you  now  propose,  is  but  the  old  popish 

14 


202  FAMILIAR      LETTEES. 

doctrine  newly  vampt;  which  has  been  repeatedly 
answered  by  all  our  old  Protestant  writers. 

You  tell  me,  ^'  Your  author  acknowledges,  that  our 
first  justification  is  by  faith  alone;  that  is  God  accepts 
us  as  being  meet  probationers  for  salvation,  upon  our 
hearty  assent  to  the  truth  of  the  gospel,  and  our  being 
heartily  willing  to  take  Christ's  yoke  upon  us,  and 
obey  him:  and  this  is  the  justification  of  which  the 
apostle  Paul  speaks,  that  it  is  by  faith  without  the 
works  of  the  law.  But  our  secondary  justification,  or 
continued  title  to  the  favour  of  God,  is  by  our  works, 
or  by  a  course  of  sincere  obedience  to  the  gospel.  Of 
this  the  apostle  James  speaks,  when  he  tells  us,  that 
a  man  is  justified  by  works,  and  not  by  faith  only." 

Sir,  you  cannot  be  insensible,  that  this  plea  is  utter- 
ly inconsistent  with  the  evasions  before  offered.  We 
are  therefore  now  to  hear  no  more  of  your  former 
distinctions,  that  the  apostle  Paul  refers  to  legal,  and 
not  evangelical  works,  when  he  excludes  all  works 
from  having  any  part  in  our  justification.  We  are  to 
hear  no  more  of  the  apostle's  referring  to  the  ceremo- 
nial law,  when  he  opposes  the  law  to  grace,  and  tells 
us,  "  that  if  righteousness  come  by  the  law,  then 
Christ  is  dead  in  vain."  You  now  acknowledge,  that 
the  justification  of  which  the  apostle  Paul  speaks,  is 
by  faith  alone.  All  other  pleas  for  the  scheme,  which 
I  oppose, must  consequently  be  given  up;  and  it  must 
be  put  upon  this  single  issue.  I  shall  now  therefore 
proceed  to  consider,  whether  this  foundation  will 
bear  the  weight,  which  you  are  putting  upon  it. 

It  is  worthy  of  consideration,  that  there  is  nothing 
of  this  new  distinction,  of  a  first  and  a  secondary  jus- 
tification, to  be  found  in  the  Scriptures.  I  look  upon 
it  as  an  arbitrary  distinction,  coined  to  serve  a  pur- 
pose, and  to  help  out  a  tottering  scheme,  which  could 
no  other  way  be  supported.  The  apostle  Paul,  it  is 
true,  speaks  of  our  justification  in  one  respect,  and  the 
apostle  James  in  another,  as  I  have  formerly  observed 
to  you:  but  each  of  them  retains  one  invariable  vievv 
of  their  subject,  and  continues  the  same  idea  of  the 
justification  about  which  they  treat.     There  is  not  a 


FAMILIAR       LETTERS.  203 

word  spoken  by  either  of  them,  of  a  first  and  second, 
of  an  orighial,  and  an  additional  justification.  Indeed 
the  Scriptures  know  nothing  at  all  of  this  distinction. 
The  children  of  God  learn  nothing  of  it  from  their 
own  experience.  And  you  must  pardon  me,  Sir,  if  I 
must  demand  some  better  foundation  of  my  eternal 
hope,  than  the  subtle  inventions  of  such  men,  who 
would  establish  and  vindicate  their  principles  by  new 
and  unscriptural  doctrines  of  religion,  which  have  no 
foundation  at  all,  but  their  own  teeming  imagination. 
This  is  the  common  source  of  all  the  errors  which  ob- 
tain among  us.  Men  of  learning  and  parts,  suffi- 
ciently apprehensive  of  their  own  capacities,  instead 
of  a  humble  subjecting  their  reason  to  the  wisdom  of 
God  in  his  word,  are  first  for  forming  schemes,  which 
appear  to  them  most  reasonable;  these  they  take  for 
principles:  and  then  they  must  force  some  construc- 
tion or  other  upon  the  most  opposite  texts  of  Scrip- 
ture, and  invent  some  arbitrary  distinctions,  to  obviate 
the  difficulties  that  lie  in  their  way.  This  is  plainly 
the  case  before  us.  It  does  look  reasonable  to  the 
Papists,  to  the  Socinians,  to  the  Arminians,  and  to  the 
NeonomianSjthat  our  obedience  should  be  wholly  ex- 
cluded from  a  part  in  our  justification.  It  is  true,  the 
Scripture,  does  in  multitudes  of  most  plain  and  fami- 
liar expressions,  in  the  most  express  and  strongest 
language,  utterly  exclude  it.  But  there  must  be  one 
unnatural  construction,  or  another,  forced  upon  these 
texts  of  Scripture,  to  make  them  consistent  with  their 
scheme;  which  they  take  for  a  postulatum  whatever 
is  said  in  the  Scripture  to  the  contrary.  When  this 
refuge  fails,  the  present  distinction  is  coined,  to  sup- 
port the  sinking  cause.  It  were  a  sufficient  answer 
to  all  these  pretences,  to  say,  "The  foolishness  of 
God  is  wiser  than  men,  and  the  weakness  of  God  is 
stronger  than  men.  And  he  that  seemeth  to  be  wise 
in  this  world,  let  him  become  a  fool,  that  he  may  be 
wise." 

But  I  have  this  further  objection  against  the  dis- 
tinction you  mention,  that  it  is  not  only  a  human  de- 
vice, without  any  appearance  of  Scripture  warrant; 


204  FAMILIAR     LETTERS. 

but  is  utterly  inconsistent  with  the  Scripture  doctrine 
of  justification.  There  is  so  much  ascribed  in  the 
Scripture,  to  wliat  they  call  our  first  justification,  as 
leaves  no  possible  room  for  a  second.  I  have  ob- 
served something  of  this  to  you,  upon  another  occa- 
sion, in  a  former  letter;  and  you  must  bear  with  me, 
if  you  here  meet  with  some  repetition,  in  order  to  set 
the  present  case  in  a  true  and  proper  light.  By  virtue 
of  the  righteousness  imputed  to  us,  and  received 
through  faith,  we  have  a  free  pardon  of  all  our  sins. 
Rom.  iv.  5,  6,  7.  "  To  him  that  worketh  not,  but  be- 
lieveth  on  him  that  justifieth  the  ungodly,  his  faith  is 
counted  for  righteousness.  Even  as  David  also  de- 
scribeth  the  blessedness  of  the  man  unto  whom  God 
imputeth  righteousness  without  works,  saying,  Bless- 
ed are  they  whose  iniquities  are  forgiven  ;  and  whose 
sins  are  covered.  Blessed  is  the  man  to  whom  the 
Lord  will  not  impute  sin.'^  By  virtue  of  this  justifi- 
cation we  are  freed  from  the  wrath  of  God,  and  ac- 
tually reconciled  to  him,  Rom.  v.  9,  10.  "  Much 
more  then  being  justified  by  his  blood,  we  shall  be 
saved  from  wrath  through  him.  For  if  when  we  were 
enemies,  we  were  reconciled  to  God  by  the  death  of 
his  Son:  much  more  being  reconciled,  we  shall  be 
saved  by  liis  life."  By  this  justification  we  are  made 
righteous  in  the  sight  of  God,  Rom.  v.  IS,  19.  "By 
the  righteousness  of  one,  the  free  gift  came  upon  all 
men  unto  justification  of  life.  For  as  by  one  man's 
disobedience  many  were  made  sinners,  so  by  the  obe- 
dience of  one,  many  shall  be  made  righteous."  By 
this  justification  we  have  the  adoption  of  children, 
John  i.  12.  "  As  many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God;  even  to  them 
that  believe  on  his  name."  By  this  justification  we 
have  the  spirit  of  adoption,  peace  with  God,  and  a  joy- 
ful prospect  of  our  eternal  inheritance,  Rom.  v.  1,  2. 
"  Therefore  being  justified  by  faith,  we  have  peace 
with  God  througli  our  Lord  Jesus  Christ — and  rejoice 
in  hope  of  the  glory  of  God."  By  this  justification, 
we  are  sanctified,  and  receive  needed  supplies  of 
grace,  Heb.  x.  10.     "  By  the  which  will  we  are  sane- 


FAMILIAR     LETTERS.  205 

tified,  through  the  offering  of  the  body  of  Jesns  Christ, 
once  for  all,"  Rom.  v.  17.  "For  if  by  one  man's 
offence,  death  reigned  by  one ;  much  more  they  who 
receive  abundance  of  grace,  and  of  the  gift  of  right- 
eousness, shall  reign  in  life  by  one  Jesus  Christ."  By 
this  justification,  we  are  secured  of  perseverance  in 
grace,  against  all  charges,  accusations,  persecutions, 
and  mahgnant  endeavours  of  hell  and  earth  to  the 
contrary,  Rom.  viii.  33,  35.  "Who  shall  lay  anything 
to  the  charge  of  God's  elect?  It  is  God  that  justifieth. 
Who  shall  separate  us  from  the  love  of  Christ?  Shall 
tribulation,  or  distress,  or  persecution,  or  famine,  or 
nakedness,  or  peril  or  sword?"  And,  in  a  word,  by 
this  justification,  we  are  entitled  to,  and  shall  shortly 
be  possessed  of,  eternal  glory.  Rom.  viii.  30.  "  Whom 
he  justified,  them  he  also  glorified."  And  now,  Sir, 
what  is  there  left  for  your  secondary  justification  to 
do?  We  have  God  himself,  pardon,  peace,  with  all 
the  benefits,  comforts,  and  privileges  of  the  children  of 
God  in  this  life,  and  eternal  glory  hereafter,  bestowed 
upon  us,  or  made  over  to  us,  in  consequence  of  what 
you  call  the  first  justification.  Your  secondary  justi- 
fication must  therefore  be  a  mere  imaginary  thing,  an 
unaccountable  fiction;  which  has  as  little  foundation 
in  the  nature  of  things,  as  it  has  in  the  word  of  God. 

I  may  add  to  this,  that  our  continuance  in  a  justi- 
fied state  is  by  the  same  means  by  which  we  were 
first  justified.  It  is  true,  believers,  (as  well  as  others,) 
are  daily  sinning,  in  thought,  word,  and  deed;  and 
there  may  therefore  appear  some  difficulty  in  con- 
ceiving how  our  once  being  justified  by  faith,  can 
secure  to  us  a  remission  of  future  sins.  It  cannot  be 
supposed,  that  our  sins  are  actually  pardoned  before 
they  are  committed;  or  our  guilt  cancelled  before  it 
was  contracted.  How  then  can  one  single  justifica- 
tion stand  us  in  stead,  through  the  future  scenes  of 
sin  and  guilt,  and  entitle  us  to  eternal  glory,  notwith- 
standing a  repeated  forfeiture  of  the  divme  favour, 
and  notwithstanding  our  renewed  deserts  of  God's 
wrath  and  displeasure?  This  deserves  some  particu- 
lar consideration.     I  shall  therefore  endeavour,  in  a 


206  FAMILIAR      LETTERS. 

few  words,  to  solve  this  difficulty,  before  I  proceed 
distinctly  to  consider  in  what  manner  our  justification 
is  continued. 

Let  it  then  be  observed,  that  as  the  meritorious 
procuring  cause  of  our  justification,  with  all  its  bene- 
fits, of  grace  here  and  glory  hereafter,  was  at  once 
completed:  "  the  body  of  Christ  was  offered  once  for 
all,"  and  by  his  obedience  unto  death  he  brought  in 
everlasting  righteousness.  So  the  believer,  upon  his 
first  being  actually  interested  in  the  redemption  by 
Christ,  and  receiving  his  righteousness  through  faith, 
is  at  once  unalterably  acquitted  from  condemnation, 
reinstated  in  the  paternal  favour  of  God,  and  secured 
in  such  a  continuing  progress  of  grace  and  holiness, 
as  will  end  in  eternal  glory.  *'  For  by  one  offering, 
Christ  hath  perfected  for  ever  them  that  are  sancti- 
fied." Heb.  X.  14.  As  our  Lord  Jesus  Christ  by 
^'  bearing  our  sins  in  his  own  body  on  the  tree,"  has 
"  finished  transgression,  made  an  end  of  sin,  made  re- 
conciliation for  iniquity,  and  brought  in  everlasting 
righteousness,"  Dan.  ix.  24;  "So  by  faith  that  is  in 
him,  we  receive  the  forgiveness  of  sins,  and  an  inhe- 
ritance among  them  that  are  sanctified,"  Acts  xxvi. 
18;  and  "are  complete  in  him."  Col.  ii.  10.  He, 
therefore,  "that  believeth,  hath  everlasting  life,  and 
shall  not  come  into  condemnation;  but  is  passed  from 
death  to  life,"  John  v.  24;  and  is  "blessed  with  all 
spiritual  blessings,  in  heavenly  things  in  Christ," 
Eph.  i.  3. 

But  this  notwithstanding,  though  our  justification, 
as  to  the  meritorious  procuring  cause  of  it,  be  at  once 
perfected  and  completed;  and  by  virtue  of  the  immu- 
tability of  God's  counsel,  the  infinite  merit  of  the 
righteousness  imputed,  the  stability  of  the  covenant 
of  grace,  and  the  faithfulness  of  the  promises,  the  be- 
liever immutably  remains  a  child  of  God,  and  an  heir 
of  eternal  glory.  He  nevertheless  by  reason  of  his 
daily  sins  and  imperfections,  stands  in  daily  need  of  a 
renewed  application  of  the  benefits  of  Christ's  redemp- 
tion to  his  soul,  and  in  daily  need  of  pardon  and  jus- 
tification.    But  then  it  should  be  remembered,  that 


FAMILIAR    LETTERS.  207 

this  is  not  a  secondary  justification,  distinct  from  the 
former;  but  the  same  renewed  and  confirmed.  If 
the  beUever  sins,  he  hath  an  advocate  with  the  Fa- 
ther, to  make  continual  intercession  for  him,  for  re- 
newed pardon  and  grace,  and  for  a  continuance  of  his 
justified  state.  "  He  ever  Uveth  to  make  intercession 
for  them;  who  needeth  not  daily  as  those  high  priests, 
after  the  order  of  Aaron,  to  ofl'er  sacrifice  first  for  his 
own  sins,  and  then  for  the  people's:  for  this  he  did 
once,  when  he  ofi'ered  up  himself."   Heb  vii.  25.  27. 

These  things  being  premised,  the  question  now  re- 
curs, by  what  means  are  believers  continued  in  a 
justified  state?  To  which  I  answer  as  before,  by  the 
same  means  by  which  they  were  at  first  brought  into  it. 
The  righteousness  of  God  is  revealed  from  faith  to 
faith,"  Rom.  i.  7.  That  is,  as  a  noted  commentator 
expounds  these  words, the  beginning,  the  continuance, 
and  the  consummation  of  our  justification,  is  by  faith. 
''  Now  the  just  shall  live  by  fiiith,"  Heb.  x.  38.  Not 
only  are  the  ungodly  justified  by  faith;  but  the  just, 
or  those  that  are  in  a  justified  state,  shall  live  by  faith, 
shall  obtain  new  supplies  of  pardoning  and  sanctifying 
grace  through  faith.  And  thence  '^  the  life  which  the 
believer  lives  in  the  flesh,"  is  said  to  be  "  by  the  faith 
of  the  Son  of  God,"  Gal.  ii.  20. 

'  Let  any  serious  Christian  consider,  what  refuge  he 
can  betake  himself  to,  in  order  to  quiet  the  accusa- 
tions of  his  conscience  for  sin  committed;  and  to 
obtain  renewed  pardon  for  his  frequent  transgressions 
and  constant  imperfections.  Dare  he  venture  into 
the  presence  of  God,  and  challenge  pardon  on  account 
of  his  own  sincere  obedience?  Will  he  plead  before 
the  eternal  Majesty,  the  milder  terms  of  this  (imagi- 
nary) new  law  of  grace,  and  tell  the  Almighty,  this 
easy  condition  was  purchased  for  him  by  the  blood 
of  Christ,  that  his  own  works  should  justify  him;  that 
he  sincerely  desires  and  endeavours  to  obey  God,  and 
therefore  pleads  the  benefit  of  that  new  covenant  of 
works;  and  entreats  pardon  and  acceptance,  for  his 
sincere  obedience,  according  to  the  tenor  of  it  ?  If  this 
be  an  article  of  our  creed,  why  should  it  not  be  like- 


208  FAMILIAR    LETTERS. 

wise  an  article  of  our  devotion  ?  But  yet,  I  think,  the 
patrons  of  this  scheme  cannot  be  so  hardy,  as  to  plead 
it  before  the  throne  of  God.  And  I  may  venture  to 
say,  that  every  sensible  humble  Christian  will  use  a 
quite  contrary  argument  in  prayer  for  pardon  and 
acceptance  with  God.  Such  a  man  will  find  no  plea 
to  make  at  the  throne  of  grace,  but  the  infinite  merits 
of  the  glorious  Redeemer,  with  the  boundless  riches 
of  God's  free  mercy  in  Christ.  He  can  find  no  other 
source  of  continuing  peace  and  hope,  but  a  humble 
trust  and  confidence  in  the  merit  and  righteousness 
of  Christ.  He  durst  not  plead  his  own  attainments 
before  God,  nor  trust  in  them,  as  justly  recommend- 
ing and  entitling  him  to  his  favour;  but  repairs  by 
faith  immediately  to  the  righteousness  of  Christ  alone, 
for  renewed  pardon  and  acceptance.  Thus  you  see, 
that  as  the  Scriptures  propose  a  way  very  different 
from  that  of  our  own  obedience,  for  the  continuance 
of  our  justification,  so  the  children  of  God  have  a 
quite  contrary  refuge  for  peace  and  pardon;  and  it 
would  even  shock  a  Christian  ear,  to  hear  any  devo- 
tions exactly  adjusted  and  proportioned  to  these  prin- 
ciples. It  is  therefore  evident,  that  all  pretences  of 
this  kind  should  be  rejected  by  those  who  would  not 
be  finally  ashamed  of  their  hope. 

That  we  may  have  a  further  view  of  the  absurdity 
of  this  distinction,  let  us  consider  a  little  how  this 
scheme  will  hang  together;  and  see  whether  it  will 
not  necessarily  destroy  itself. 

The  patrons  of  the  distinction  do  so  much  honour  to 
the  Scriptures,  which  every  where  attribute  our  jus- 
tification to  faith,  as  to  allow,  that  our  first  justifica- 
tion is  by  faith  alone.  But  what  are  we  to  under- 
stand by  that  faith,  by  which  this  first  justification  is 
obtained  ?  The  Papists  tell  us,  that  it  is  an  infusion 
of  a  new  principle  of  grace  and  charity.  The  Socin- 
ians  and  Arminians  (at  least  some  of  them)  teach, 
that  it  is  the  to  credere,  or  an  assent  to  the  gospel  re- 
velation, which  justifies,  as  it  is  an  act  of  our  own, 
and  an  instance  of  obedience  to  the  divine  command. 
Some  of  our  more  modern  refiners  upon  this  scheme 


FAMILIAR     LETTERS 


209 


choose  to  define  this  faith,  by  which  we  obtain  our 
first  justification,  to  be  a  receiving  Christ  as  our  Lord 
and  Saviour;  and  tell  us,  that  a  submitting  to  his 
government,  has  as  great  a  hand  in  our  justification, 
as  our  relying  upon  his  merit,  or  lioping  for  salva- 
tion on  account  of  what  he  has  done  and  suffered  for 
us.  I  think,  all  of  them  agree  in  this,  that  faith  justi- 
fies as  it  is  an  assent  to  the  truth  of  the  gospel,  and 
an  entrance  upon  a  life  of  obedience.  None  of  them 
suppose  this  first  justification  to  be  our  acceptance 
with  God,  "as  righteous,  by  the  righteousness  of 
Jesus  Christ  imputed  to  us,  and  received  by  faith 
alone." 

Now  then  what  room  is  there  for  this  distinction? 
Is  not  faith,  in  this  consideration  of  it,  as  much  an 
act  of  obedience,  as  any  other  point  of  conformity  to 
the  divine  command,  which  we  are  capable  of?  And 
is  it  not  supposed  to  justify  us,  as  it  is  our  subjection 
to  the  new  law  of  grace,  and  as  it  is  our  first  act  of 
obedience?  What  then  do  they  mean  by  telling  us 
of  a  first  justification  by  faith  alone,  and  of  a  secondary 
justification  by  works;  when  they  really  intend,  that 
the  beginning,  the  progress,  and  the  conclusion  of  our 
justification  is  by  obedience  only!  This  may  easily 
be  brought  to  a  short  and  determinate  issue.  Either 
faith  does  justify  us  as  it  is  a  work  of  ours,  and  an 
act  of  obedience;  or  it  justifies  us  as  it  is  the  means 
of  our  receiving  Christ's  righteousness,  and  having 
the  same  actually  applied  to  us,  for  our  justification 
and  acceptance  with  God.  There  is  no  other  way,  in 
which  we  can  be  supposed  to  be  justified  by  faith. 
All  the  distinctions,  that  the  most  exuberant  fancies 
of  men  can  light  upon,  are  reducible  to  one  of  these 
two.  Now  if  the  latter  of  these  be  assumed,  the  con- 
troversy is  ended:  We  have  a  righteousness  to  plead, 
that  is  sufficiently  perfect,  and  that  will  stand  us  in- 
stead; there  is  no  need  of  our  new  obedience,  in  order 
to  make  up  its  defects,  and  procure  a  secondary  justi- 
fication. But  if  the  former  of  these  be  assumed,  then 
our  first  justification  is  as  truly  by  works,  as  the  se- 
cond;  and  the  whole  is  by  obedience  only.     How 


210  FAMILIAR      LETTERS. 

much  more  fair  and  ingenious  would  it  therefore  be, 
for  the  abettors  of  these  principles  to  speak  out,  and 
tell  us  plainly,  that  we  are  justified  only  by  works, 
and  that  faith  has  nothing  to  do  in  our  justification, 
but  as  it  is  our  own  work,  and  an  act  of  obedience; 
than  thus  to  endeavour  to  hide  the  deformity  of  their 
scheme,  as  contrary  to  the  whole  tenor  of  the  gospel, 
by  the  paint  and  varnish  of  this  plausible,  but  ground- 
less distinction? 

If  we  should  proceed  to  consider  the  nature  of  their 
secondary  justification,  and  the  obedience  by  which  it 
is  obtained,  there  will  appear  to  be  as  little  foundation 
for  this  new  distinction  from  thence,  as  from  the  for- 
mer view.  Will  every  act  of  our  sincere  obedience 
justify  us?  Or  must  it  be  a  progress  of  obedience  to 
the  end  of  our  lives?  If  the  former,  we  have  not  only 
a  first  and  second,  but  a  thousand-fold  justification. 
If  the  latter,  we  can  have  no  justification  at  all,  so 
long  as  we  live;  and  have  therefore  very  little  reason 
to  expect  it  after  we  are  dead.  For  as  death  leaves 
us,  judgment  will  find  us,  as  I  have  observed  to  you 
in  another  letter.  Should  you  suppose,  that  our  justi- 
fication is  progressive,  and  bears  proportion  to  our 
sanctification,you  must  then  allow,  that  we  cannot  be 
completely  justified,  till  we  are  completely  sanctified; 
which  we  are  not  to  expect  in  this  life.  Should  you 
suppose,  we  shall  be  justified  in  our  expiring  moments, 
just  as  we  are  breathing  our  last,  even  this  will  be  be- 
fore our  obedience  is  finished,  or  our  sanctification 
perfected;  and  therefore  there  can  be  no  more  reason 
assigned  for  it,  at  that  period,  either  from  Scripture  or 
the  nature  of  things,  than  there  could  have  been  per- 
haps a  thousand  times  before.  So  that  in  whatever 
view  we  consider  the  case,  this  distinction,  and  the 
whole  scheme  founded  on  it,  is  a  mere  scene  of  con- 
fusion, in  the  highest  degree  repugnant  both  to  Scrip- 
ture and  reason. 

And  now  I  am  ready  to  attend  to  your  reasoning, 
in  favour  of  these  principles. 

"  I  must  acknowledge  (you  say)  that  we  are  justi- 
fied upon  covenant  works.     Now  a  covenant  must 


FAMILIAR      LETTERS.  211 

have  conditions,  to  be  fulfilled  by  both  parties:  and 
consequently  the  benefits  of  the  covenant  must  de- 
pend upon  the  performance  of  those  conditions,  and 
be  suspended,  when  the  conditions  are  violated. 
Whence  it  is  necessary  to  suppose,  that  tliere  are 
some  continuing  conditions  required  of  us,  in  order 
to  our  complete  justification." 

There  is  no  need  to  debate  with  you  the  propriety 
of  the  word  conditions  in  this  case;  because  it  may 
be  used  in  a  sound  sense.  But  I  know  nothing  in  the 
nature  of  any  covenant,  except  a  covenant  of  works, 
that  makes  such  conditions  as  you  speak  of,  necessary 
to  it.  Whereas,  if  you  consider  the  covenant  of  grace 
in  all  the  exhibitions  of  it,  it  is  a  covenant  of  promise, 
as  styled,  Eph.  ii.  12.  Thence  those  who  are  inter- 
ested in  this  covenant,  are  called  "the  children  of  the 
promise,"  Rom.  ix.  8.  And  "  the  heirs  of  the  pro- 
mise," Heb.  vi.  17.  Thus  the  tenor  of  this  covenant, 
when  made  with  Adam,  was,  that  "  the  seed  of  the 
woman  should  bruise  the  serpent's  head,"  Gen.  iii. 
15.  And  thus  when  made  with  Abraham,  it  con- 
sisted of  a  promise,  that  "  in  him  all  the  families  of 
the  earth  should  be  blessed,"  Gen.  xii.  3.  In  neither 
of  these  cases,  was  there  any  condition  added:  it  was 
barely  a  declaration  of  mercy  to  guilty  sinners.  And 
yet  the  apostle  expressly  calls  this  ^-a  covenant,  which 
was  confirmed  of  God  in  Christ,"  and  says,  "  The  in- 
heritance God  gave  to  Abraham  by  promise,"  Gal. 
iii.  17,  18.  And  what  is  there  that  should  make  this 
inconsistent  with  the  nature  of  a  covenant?  Cannot 
you.  Sir,  covenant  with  a  beggar,  to  bestow  upon  him 
what  treasure  you  please,  upon  the  only  condition  of 
his  thankful  acceptance?  Cannot  a  prince  covenant 
with  his  rebel  subjects,  to  pardon  them,  and  receive 
them  into  his  favour,  upon  the  only  condition  of  their 
acknowledging  his  sovereignty  and  accepting  his  par- 
don? Would  not  this  be  truly  and  formally  a  cove- 
nant; and  a  covenant  with  strongest  obligations  to 
the  performance,  especially  if  confirmed  by  an  oath, 
as  the  glorious  God  has  condescended  to  confirm  the 
covenant  of  grace?  Heb.  vi.  IS, 


212  FAMILIAR      LETTERS. 

You  further  argue,  that  "  good  works  and  a  life  of 
sincere  obedience  are  absolutely  necessary  to  salva- 
tion, without  which  no  man  can  see  the  Lord,  and 
therefore  necessary  to  our  justification,  which  is  but 
our  title  to  eternal  life.  And  a  right  or  title  to  eternal 
life  is  promised  to  obedience.  Rev.  xxii.  14.  *  Blessed 
are  they  that  do  his  commandments,  that  they  may 
have  right  to  the  tree  of  life;  and  enter  in  through 
the  gates  into  the  city.'  Heaven  is  a  recompense 
of  reward.  And  God  has  particularly  promised  to 
his  people,  that  he  will  proportion  the  dispensations 
of  his  grace,  to  the  good  or  evil  behaviour  of  his 
people,  in  the  eighteenth  and  thirty-third  chapters  of 
Ezekiel." 

Do  you  indeed,  Sir,  suppose,  that  there  is  no  differ- 
ence between  justification  and  sanctification?  They 
are  both,  it  is  true,  necessary  to  salvation ;  but  are 
they  both  necessary  in  the  same  respects,  in  the  same 
place,  and  order,  and  to  the  same  ends?  Are  they  both 
necessary,  as  what  equally  entitle  us  to  the  continuing 
favour  of  God,  to  grace  here,  and  glory  hereafter? 
Holiness  or  new  obedience  is  necessary  as  a  qualifi- 
cation, disposing  or  fitting  us  for  the  enjoyment  of 
God,  and  possession  of  the  heavenly  glory.  But  how 
will  it  follow  from  hence,  that  it  is  necessary,  as  the 
condition  of  our  reconciliation  to  God,  and  of  our  be- 
ing kept  by  his  power,  through  faith  unto  salvation? 
How  will  it  follow,  that  because  we  cannot  be  saved 
without  holiness,  that  therefore  we  must  be  saved  for 
it,  and  upon  the  account  of  it?  It  is  necessary  to  an 
heir's  possession  of  an  estate,  given  him  by  his  father's 
will,  that  he  live  and  enjoy  his  reason:  yet  it  is  not  his 
life  and  reason,  but  his  father's  donation,  which  gives 
him  the  title.  Even  so  in  the  present  case,  our  life 
and  activity  are  necessary  to  our  possessing  the  eter- 
nal inheritance:  but  it  is  the  free  grace  of  God  in 
Christ  which  gives  us  the  title.  "  By  grace  ye  are 
saved  through  faith,  and  that  not  of  yourselves:  it  is 
the  gift  of  God,"  Eph.  ii.  8. 

As  to  the  Scriptures  cited  by  you,  they  are  alto- 
gether  impertinent  to   your  purpose.     You   should 


FAMILIAR       LETTERS 


213 


prove,  if  you  would  confirm  your  point  in  view,  that 
we  are  justified  by  works;  and  that  our  works  give 
us  the  title  to  salvation.  But  all  that  you  do  prove 
by  the  cited  Scriptures  is,  that  good  works  are  neces- 
sary to  salvation;  which  is  a  truth  equally  allowed 
by  both  parties  in  the  present  controversy,  and  a 
consequence  equally  resulting  from  the  principles  of 
both. 

The  first  text  indeed  which  you  quote,  does  in  the 
English  translation,  seem  to  look  something  in  your 
favour.  But  then  read  in  the  orignal,  and  all  that 
appearance  is  lost.  I  think  it  should  thus  be  read, 
"  Blessed  are  they  who  do  his  commandments,  that 
they  may  have  power,  privilege,  or  liberty  for  the  tree 
of  life.'^  And  it  is  on  all  hands  granted,  that  none 
will  ever  have  the  power,  privilege,  or  liberty,  to  en- 
ter the  external  inheritance,  but  those  who  are  sanc- 
tified. The  whole  question  is,  from  whence  this  pow- 
er is  derived;  upon  what  title  this  liberty  or  privilege 
is  founded?  Whether  only  from  the  righteousness  of 
Christ  imputed?  Or  from  their  sincere  conformity  to 
the  (pretended)  new  law  of  grace?  To  this  the  text 
says  nothing  at  all:  nor  can  any  argument  be  drawn 
from  it,  either  on  the  one  or  the  other  side  of  the 
question. 

But  heaven  is  a  recompense  of  reward.  What  then? 
May  not  a  reward  be  given,  not  of  debt,  but  of  mere 
grace;  without  any  claim  by  personal  merit,  without 
any  motive  from  covenant  conditions  performed,  or 
any  other  incentive  at  all,  but  the  mere  goodness  and 
kindness  of  the  donor?  How  then  does  this  prove  the 
covenant  conditions  you  are  pleading  for?  You  may, 
Sir,  if  you  please,  without  any  previous  covenant,  re- 
ward your  slave's  towardliness,  with  freedom  and 
with  a  good  estate ;  though  this  be  what  he  can  have 
no  claim  to  by  his  obedience.  His  person  and  ser- 
vices being  your  property,  the  reward  must  flow 
wholly  from  your  kmdness  and  bounty.  And  thus, 
in  the  present  case,  though  eternal  life  be  a  reward, 
it  is  a  reward  of  mere  bounty  and  goodness,  it  is 


214  FA3IILIAR     LETTERS. 

the  gift  of  God,  through  Jesus  Christ  our  Lord,  Rom. 
vi.  23. 

What  you  urge  from  the  ISth  and  33d  chapters  of 
Ezekiel  is  as  little  to  your  purpose.  This  will  evi- 
dently appear,  if  you  consider  that  these  chapters 
have  a  special  reference  to  a  temporal  salvation,  from 
the  calamites  that  Israel  felt  or  feared  from  the  Chal- 
dean war.  They  were  part  of  them  already  in  cap- 
tivity; and  the  remainder  in  dreadful  expectation  of 
the  succeeding  carnage  and  desolation,  which  made  a 
swift  approach  upon  them.  They  on  this  account 
complain  of  God's  dispensations  as  unequal,  and  of 
their  own  misery  as  remediless.  In  answer  to  which 
complaints,  God  is  pleased  by  the  prophet  to  justify 
his  dispensations  towards  them;  and  to  let  them  know 
that  his  dealings  with  them  were  according  to  their 
doings:  that  their  reformation  would  avert  his  judg- 
ments; but  their  apostasy  and  declension  from  his 
service,  would  both  heighten  his  displeasure  and  their 
punishment.  That  this  was  the  design  of  the  18th 
chapter,  appears  evident  from  the  whole  foregoing 
context,  where  their  dreadful  destruction  by  the  Baby- 
lonians was  expressly  predicted  and  threatened,  which 
gave  occasion  to  obviate  their  objections  against  God's 
dealings  with  them,  and  to  give  them  a  just  view  of 
the  true  source  and  cause  of  their  misery  and  ruin. 
That  this  was  also  the  design  of  the  33d  chapter,  is 
most  evident  from  the  express  words  of  the  context, 
as  every  one  may  see  that  will  read  from  the  26th  to 
the  29th  verse,  where  sword,  famine,  pestilence,  and 
utter  desolation  are  expressly  denounced,  and  declar- 
ed to  be  the  evils  referred  to  in  this  discourse.  Now 
what  just  argument  can  be  drawn  from  hence  ?  Will 
it  follow,  because  God  proportions  his  providential 
dispensations  to  the  external  conduct  of  his  profess- 
ing covenant  people,  that  therefore  we  are  justified 
by  works;  or  that  our  eternal  salvation  is  the  imme- 
diate fruit  of  our  own  obedience?  Will  it  follow,  that 
because  Ahab's  threatened  temporal  destruction  was 
prevented  by  his  external  reformation,  that  therefore 


FAMILIAR      LETTERS.  215 

he  was  justified  and  eternally  saved  upon  the  account 
of  it?  No;  it  is  plain  that  all  the  arguments  to  the 
present  purpose,  from  these  chapters,  are  altogether 
impertinent.  And  the  pleas  commonly  taken  from 
hence  against  perseverance  in  grace,  because  the 
righteous  are  represented  as  turning  from  their  right- 
eousness, are  nothing  at  all  to  the  purpose  for  which 
they  are  used. 

But  after  all,  were  it  even  supposed,  that  these 
chapters  referred  to  God's  dispensations  toward  men 
in  relation  to  their  eternal  state,  how  would  they  con- 
firm the  principles  you  are  pleading  for?  They  would 
indeed  show  us  that  there  is  a  necessary  connexion 
between  a  life  of  disobedience  and  our  salvation,  and 
between  a  life  of  obedience  and  our  perdition,  which 
is  a  truth  allowed  on  both  sides  of  the  present  ques- 
tion. But  as  to  the  meritorious,  procuring,  and  en- 
titling cause  of  our  salvation,  or  the  foundation  of  our 
right  and  title  to  eternal  life,  there  is  nothing  spoken 
of  in  these  chapters.  If  you  would  find  these  things 
explained  by  the  prophet  Ezekiel,  read  the  36th  chap- 
ter of  his  prophecy,  where  the  doctrine  which  you  op- 
pose, is  strongly  asserted,  and  particularly  illustrated. 
You  will  there  find  it  is  God  ^'that  takes  away  the 
heart  of  stone  from  his  people,  and  gives  them  a  heart 
of  flesh;"  that  "causes  them  to  walk  in  his  statutes, 
and  keep  his  judgments,  and  do  them;"  and  that  it  is 
"  not  for  their  sakes  that  he  does  this,  but  for  his  own 
name's  sake;"  and  that  when  this  is  done  for  them, 
they  will  have  cause  to  "be  ashamed  and  confounded 
for  their  own  ways;"  and  to  "loathe  themselves  in 
their  own  sight  for  their  iniquities  and  abominations." 
You  will  there  find,  that  though  God  "  will  be  inquired 
of  by  the  house  of  Israel  to  do  this  for  them;"  yet  this 
is  not  the  condition  of  their  acceptance:  he  will  be- 
stow his  special  grace  "for  his  own  name's  sake," 
and  "not  for  their  sakes."  Now  you  will  acknow- 
ledge, that  the  other  chapters  must  be  taken  in  the 
same  view  with  this;  and  then,  though  it  will  appear 
that  he  who  repenteth  and  continueth  in  obedience  to 
the  end,  and  none  but  he,  shall  obtain  salvation  at 


216  FAMILIAR     LETTERS. 

last,  yet  that  this  repentance  and  new  obedience  flow 
from  God's  sovereign  grace,  and  is  the  fruit  of  a  jus- 
tified state.  The  same  thing  may  be  observed  con- 
cerning any  other  texts  of  Scripture  which  you  can 
possibly  cite,  to  the  like  purpose.  And  I  must  here 
observe  to  you,  it  is  a  sure  evidence  of  the  weakness 
of  that  cause,  that  can  be  no  better  defended.  There 
are  multitudes  of  plain  and  positive  texts  of  Scripture, 
which  ascribe  our  justification  to  faith,  and  to  the 
righteousness  of  Christ  alone;  as  I  have  had  occasion 
to  show  you  already.  These  must  be  interpreted 
away  at  any  rate,  because  they  do  not  agree  with 
this  scheme,  which  must  by  all  means  be  supported. 
But  then,  what  evidence  have  we  from  Scripture  for 
this  doctrine,  which  is  so  strenuously  contended  for? 
None  but  this,  that  holiness  and  new  obedience  are 
necessary  to  salvation;  which  is  just  so  much,  (and 
no  more,)  to  the  purpose,  as  if  you  should  attempt  to 
prove  your  point  from  the  first  verse  of  Genesis. 

You  proceed  to  argue,  that  ^'  repentance  for  sin, 
which  includes  new  obedience  in  the  nature  of  it,  is 
not  only  made  absolutely  necessary  to  salvation,  but 
has  the  promise  of  pardon  annexed  to  it;  and  is  there- 
fore plainly  proposed  in  Scripture,  as  the  condition  of 
our  justification." 

This  is  but  a  repetition  of  the  former  argument,  in 
other  words.  The  question  before  us  is  not,  What  is 
necessary  to  our  salvation:  but  what  is  the  condition 
of  our  justification?  It  is  not  the  question  whether 
pardon  and  salvation  be  necessarily  connected  to  re- 
pentance and  new  obedience:  but  what  it  is  that  gives 
us  a  title  to  this  pardon  and  salvation;  and  whence  it 
is,  that  this  repentance  and  new  obedience  flow,  by 
which  we  are  qualified  to  partake  of  saving  benefits. 
The  Scriptures  assure  us,  that  this  is  the  righteousness 
of  Christ  received  by  faith;  and  what  you  now  ofl'er, 
is  no  way  inconsistent  with  the  many  declarations  of 
this  kind,  throughout  the  whole  word  of  God.  If  it 
were  granted,  that  whatever  are  the  requisites  in  them 
that  shall  be  saved,  and  whatever  qualifications  have 
the  promise  of  pardon  and  salvation  annexed  to  them, 


FAMILIAR      LETTERS.  217 

are  the  conditions  of  our  justification,  it  would  then 
follow  that  perseverance  is  a  condition  of  our  justifi- 
cation; and  consequently  all  dispute  about  being  jus- 
tified in  this  present  life,  is  at  an  end,  as  I  have  ob- 
served before.  For  the  benefit  is  suspended,  till  the 
condition  on  which  it  depends,  is  accomplished.  Be- 
sides, I  think,  all  men  must  allow,  that  if  repentance 
be  the  fruit  and  consequence  of  our  justification,  it 
cannot  be  the  condition  of  it.  There  can  be  nothing 
more  preposterous,  than  to  suppose  an  effect  to  be  a 
condition  of  the  cause  producing  it.  And  the  Scrip- 
tures assure  us,  that  repentance  is  the  fruit  and  conse- 
quence of  our  justification.  Thus  is  it  particularly 
represented  to  us.  Ezek.  xxxvi.  26,  2S,  31 :  "A  new 
heart  also  will  I  give  you;  and  a  new  spirit  will  I  put 
within  you; — and  ye  shall  be  my  people;  and  I  will 
be  your  God — Then  shall  ye  remember  your  own 
evil  ways,  and  your  doings  that  were  not  good;  and 
shall  loathe  yourselves  in  your  own  sight,  for  your 
iniquities  and  for  your  abominations."  Thus  like- 
wise, Zech.  xii.  10:  "And  I  will  pour  out  upon  the 
house  of  David,  and  upon  the  inhabitants  of  Jerusa- 
lem, the  Spirit  of  grace  and  of  supplications:  and  they 
shall  look  upon  me  whom  they  have  pierced;  and 
they  shall  mourn  for  him  as  one  mourneth  for  his 
only  son,  and  shall  be  in  bitterness  for  him,  as  one 
that  is  in  bitterness  for  his  first-born."  In  which  texts 
you  see,  there  is  first  a  new  heart  and  a  new  spirit; 
they  are  first  in  a  justified  state,  they  are  God's  people 
and  he  is  their  God;  they  are  first  renewed  and  have 
a  spirit  of  grace  and  supplication;  they  have  first  the 
exercise  of  faith,  they  look  upon  him  whom  they  have 
pierced;  and  then  follows  their  repentance,  as  an  im- 
mediate and  necessary  consequence  of  their  regenerate, 
justified  state.  This  truth  is  most  evident,  not  only 
from  the  Scripture  representation  of  this  matter:  but 
also  from  the  nature  of  a  true  and  sincere  repentance. 
We  must  be  united  to  Christ,  and  have  a  principle  of 
life,  before  we  can  perform  vital  actions.  We  must 
have  the  dispositions  of  our  souls  renewed,  before  we 
can  hate  sin,  and  heartily  mourn  after  a  deliverance 

15 


218  FAMILIAR     LETTERS. 

from  what  is  naturally  pleasant  and  delightful  to  us. 
We  must  first  have  faith  in  Christ's  blood,  before  we 
can  repair  to  it  for  cleansing  from  pollution  and  guilt. 
We  must  first  have  a  principle  of  love  to  holiness,  be- 
fore we  can  live  a  life  of  new  obedience.  The  legal 
terrors,  resolutions  and  endeavours,  which  precede  our 
justification,  are  very  far  short  of  a  true  repentance; 
and  therefore  can  have  no  promise  of  pardon  and  sal- 
vation made  to  them.  It  is  therefore  evident,  that 
though  an  evangelical  repentance  does  immediately 
succeed  (and  in  its  beginnings  is  even  contemporary 
with)  a  true  justifying  faith:  Yet  it  is  in  the  order  of 
nature  an  effect  and  fruit  of  it;  and  consequently  can- 
not be  the  condition  of  our  justification. 

And  now  I  proceed  to  the  consideration  of  your 
last  argument,  for  the  vindication  of  these  principles. 
'^  It  seems  (you  say)  that  our  obedience  must  be  the 
condition  of  our  justification,  because  the  process  of 
the  final  judgment  will  be  put  upon  that  issue,  and 
every  man  will  be  judged  in  that  awful  day,  accord- 
ing to  his  works.'' 

To  which  I  answer,  that  I  can  see  no  manner  of 
consequence  in  this  reasoning,  because  God  of  his 
infinite  grace  and  bounty  will  be  pleased  to  reward 
the  obedience  of  believers  at  the  eternal  judgment, 
that  therefore  our  obedience  is  the  condition  of  our 
present  justification.  You  yourself,  Sir,  have  been 
so  good  to  the  young  gentleman,  your  sister's  son,  as 
to  take  him  out  of  prison,  to  pay  his  debts,  to  adopt 
him  into  our  family,  to  call  him  by  your  own  name, 
and  treat  him  as  your  own  child:  and  I  am  told,  that 
you  intend  to  reward  his  dutifulness  to  you,  by  giv- 
ing him  the  preference  to  your  daughters,  and  by 
making  him  the  heir  of  your  solid  estate.  If  it  should 
be  so,  would  it  from  thence  appear  that  his  dutiful 
behaviour  was  the  condition  of  your  taking  him  out 
of  prison,  and  adopting  him  into  your  family?  No 
Sir,  you  know  that  this  was  an  act  of  mere  compas- 
sion and  kindness.  Apply  this  to  the  case  here  be- 
fore us,  and  you  will  see  the  fate  of  your  argument. 
You  are  besides  to  consider  that  it  is  no  where  said 


F  AM  ILIA  K     LETTERS.  219 

111  Scripture  that  we  are  at  the  last  day  lo  be  re- 
warded for  our  good  works,  but  according  to  them. 
The  reward  which  believers  shall  receive,  will  be  a 
reward  of  mere  grace;  and  will  of  God's  infinite 
goodness  be  proportioned  to,  but  not  merited  by  their 
obedience.  Let  it  also  be  considered,  in  our  justifi- 
cation in  this  life,  Christ  is  considered  in  the  special 
character  of  our  Redeemer,  our  Propitiation,  our 
High  Priest;  and  accordingly  applies  the  benefits  of 
his  redemption  to  our  souls,  that  we  maybe  accepted 
in  him;  but  in  the  great  day  of  accounts  he  will  ap- 
pear in  the  special  character  of  our  judge,  publicly 
owning  and  rewarding  those  graces,  which  he  has 
enabled  us  to  exercise,  and  that  obedience  which  he 
lias  excited  and  strengthened  us  to  perform.  In  our 
justification  here,  he  is  glorifying  the  riches  of  his  re- 
deeming mercy  and  love:  In  the  day  of  judgment,  he 
will  glorify  his  rectoral  holiness  and  equity,  as  well 
as  his  infinite  bounty;  and  let  the  intelligent  world 
see,  that  "the  Judge  of  all  the  earth  will  do  right.'' 
Here,  he  justifies  the  ungodly,  by  acquitting  them 
from  guilt,  and  imputing  righteousness  without  works: 
llicre,  he  will  reward  the  godly,  by  crowning  their 
])iely  and  holiness  with  eternal  life.  Here,  our  justi- 
fication is  the  foundation  and  fountain  of  our  new 
obedience,  as  I  have  before  shown  you:  there  we 
are  to  receive  the  reward  of  our  obedience  already 
performed  and  finished.  In  our  justification  here, 
Christ  acts  from  the  motives  only  of  his  sovereign 
grace  and  love:  in  the  final  sentence,  he  will  proceed 
according  to  the  rules  of  distributive,  remunerative 
justice,  in  adjusting  and  proportioning  rewards.  So 
tliat  from  the  nature  of  things  it  is  agreeable,  that 
we  should  here  be  justified  by  faith  only:  but  there 
judged  according  to  our  works. 

And  now,  Sir,  will  you  indulge  me  the  same  free- 
dom which  you  have  hitherto  borne  with;  and  al- 
low me  to  be  your  faithful  monitor,  in  an  instance  or 
two? 

I  would  first  put  you  in  mind,  that  it  is  of  much 
greater  consequence  to  your  highest  interests  to  make 


220  FAMILIAR     LETTERS. 

it  evident  to  yourself,  that  you  are  indeed  justified  in 
the  sight  of  God,  than  to  exercise  your  mind  with 
this  arbitrary  distinction  of  a  first  and  second  justifi- 
cation. If  you  are  indeed  interested  in  Christ  by 
faith,  if  you  do  indeed  experience  a  change  of  heart 
and  hfe  in  consequence  of  your  faith  in  him;  and 
make  a  progress  in  the  divine  Ufe,  in  the  mortifica- 
tion of  your  corruptions,  in  love  to  God  and  your 
neighbour,  and  in  heavenly  mindedness  and  spiritu- 
ality, you  will  not  be  examined  at  the  bar  of  your 
judge,  about  your  acquaintance  with  these  modern 
distinctions;  or,  whether  those  qualifications,  which 
will  then  be  gloriously  rewarded,  are  the  fruits  of  the 
first,  or  the  conditions  of  a  secondary  justification. 

I  would  again  entreat  you  to  consider,  that  the  life 
of  a  Christian  is  a  life  of  faith  in  the  Son  of  God. 
We  are  not  only  justified  by  faith;  but  we  are  saved 
by  faith;  and  the  just  must  live  by  faith.  Whatever 
becomes  of  this  debate,  you  may  be  therefore  certain, 
that  you  can  be  no  longer  safe,  than  while  you  are 
humbly  committing  your  soul  to  Christ  as  to  the  au- 
thor of  your  eternal  salvation,  depending  upon  him 
as  the  Lord  your  righteousness;  and  expecting  all 
supplies  of  grace  from  his  fulness.  And  believe  me, 
Sir,  a  lively  exercise  of  faith  in  Christ  will  aff'ord  you 
more  present  comfort,  will  much  more  quicken  you 
in  devotion  and  true  holiness;  and  more  strengthen 
and  establish  you  in  every  good  work,  in  your  pro- 
gress to  the  heavenly  kingdom,  than  all  your  studies 
in  these  fruitless  doctrines,  about  a  first  and  second- 
ary justification. 

I  will  take  leave  to  add  once  more,  that  the  way 
to  heaven  is  certainly  a  way  of  holiness;  and  without 
holiness  you  can  never  see  God.  It  therefore  con- 
cerns you  to  look  to  the  fountain  of  holiness  for  all 
supplies  of  grace,  to  watch  over  your  heart  and  life, 
to  endeavour  and  pray  for  a  holy  conformity  to  the 
whole  will  of  God;  and  amidst, and  after  all,  to  bring 
your  great  defects  to  the  blood  of  Christ  for  pardon; 
and  continually  implore  the  divine  influences,  that 
the  work  of  grace  may  be  carried  on  in  your  soul 


FAMILIAR      LETTERS.  221 

with  power,  'till  you  arrive  without  spot  and  blame- 
less, before  the  throne  of  your  sovereign  and  right- 
eous Judge. 

That  you  may  thus  be  directed  safe  amidst  all  the 
snares  and  delusions  in  your  way,  is  the  prayer  of, 

Sir, 

Yours,  &.C. 


LETTER  XIV. 

THE  APOSTLE  JAMEs's  DOCTRINE  OF  JUSTIFICATION  BY  WORKS, 
IN  HIS  SECOND  CHAPTER,  DISTINCTLY  REVIEWED,  AND  SET 
IN  ITS  GENUINE  LIGHT,  BY  A  COMPARISON  WITH  THE  APOS- 
TLE Paul's  doctrine  of  justification  by  faith. 

Sir — You  "acknowledge,  that  if  it  were  not  for  one 
difficulty  in  your  way,  you  should  think  the  evidence 
offered  against  the  doctrine  you  have  proposed,  must 
be  conclusive:  but  you  do  not  know  how  to  give  into 
a  scheme,  that  is  not  only  expressly  contradicted,  but 
particularly  refuted,  in  the  word  of  God.  The  apos- 
tle Paul  (you  say)  does  indeed  seem  to  speak  in  fa- 
vour of  my  principles:  but  he  ought  to  be  interpreted 
by  the  apostle  James,  who  expressly  rejects  my  inter- 
pretation of  St.  Paul's  discourses  on  the  subject  before 
us.  What  appearance  therefore  soever  there  may  be, 
in  favour  of  my  principles,  in  St.  Paul's  epistles,  these 
must  not  be  understood  in  direct  contradiction  to  the 
express  declarations  of  another  inspired  writer.  You 
therefore  desire  me  to  show,  how  it  is  possible  to  re- 
concile my  scheme  with  the  doctrine  of  St.  James,  in 
the  second  chapter  of  his  epistle,  from  the  fourteenth 
verse  to  the  end." 

If  this  be  all  your  remaining  difficulty,  I  hope  it 
will  not  prove  a  hard  matter  to  give  you  full  satis- 
faction, that  the  doctrine  of  the  apostle  James  in  the 
place  referred  to,  is  no  ways  inconsistent  with  the 


222  FAMILIAR     LETTERS. 

doctrine  of  our  justification  by  faith,  so  plainly  and 
fully  taught  by  the  apostle  Paul  in  all  his  epistles; 
and  therefore,  that  our  justification  by  works  (in  the 
sense  that  I  oppose  it)  has  no  foundation  at  all  in  the 
whole  word  of  God. 

That  this  may  be  set  in  a  proper  light,  there  are 
two  or  three  things  necessary  to  be  premised,  and 
distinctly  considered,  previous  to  a  direct  and  imme- 
diate view  of  the  consistency  and  concurrence  of  these 
two  apostles,  in  the  doctrine  of  a  sinner's  justification 
by  faith,  notwithstanding  their  seeming  disagreement 
and  repugnancy. 

It  should  first  be  premised,  that  these  two  apostles 
must  be  understood  in  such  a  sense,  as  will  make 
them  consistent.  We  must  take  this  for  a  principle, 
that  whatever  becomes  of  our  schemes,  on  one  side 
or  the  other,  the  Spirit  of  God  cannot  be  inconsistent 
with  himself,  nor  teach  contrary  doctrines.  That  in- 
terpretation therefore  must  be  right,  which  will  make 
them  consistent;  and  that  must  be  rejected,  which 
sets  them  at  variance,  and  makes  their  doctrines 
utterly  irreconcilable. 

It  should  be  likewise  premised,  that  the  apostle 
James  must  be  understood  in  such  a  sense,  as  will 
make  him  consistent  with  himself.  We  may  not  sup- 
pose, that  he  teaches  such  a  doctrine  in  this  part  of 
the  second  chapter,  as  is  repugnant  to  the  doctrine 
which  he  himself  teaches  elsewhere,  in  the  same 
epistle.  Let  us  then  see  if  we  cannot  find  the  doc- 
trine I  am  pleading  for,  taught  in  this  very  epistle 
of  James.  Particularly  in  chap.  i.  5,  6,  7:  ''If  any 
of  you  lack  wisdom,  let  him  ask  of  God  who  giveth 
to  all  men  liberally  and  upbraideth  not;  and  it  shall 
be  given  him.  But  let  him  ask  in  faith,  nothing  wa- 
vering. For  he  that  wavereth,  is  like  a  wave  of  the 
sea,  driven  of  the  wind,  and  tossed.  For  let  not  that 
man  think,  that  he  shall  receive  any  thing  of  the 
Lord."  From  whence  I  argue,  if  faith  be  the  way 
to  divine  acceptance  and  audience  of  our  prayers,  the 
means  by  which  our  duties  will  find  a  gracious  recep- 
tion with  God,  and  without  which  they  will  be  re- 


FA2*IILIAR      LETTERS. 


223 


jected;  then  we  are  justified  by  faith,  and  not  by- 
works.  For  it  is  undoubtedly  true,  that  what  justifies 
our  obedience,  and  renders  that  acceptable  to  God, 
does  hkewise  justify  our  persons,  and  render  them 
acceptable  to  him.  And  our  works  can  have  no  hand 
in  justifying  our  persons,  if  our  works  themselves  are 
justified  by  faith;  but  condemned  and  rejected  with- 
out it,  as  the  apostle  teaches  us  in  the  cited  text.  So 
we  learn  from  chap.  V.  15,  IG,  that  the  effectual  fervent 
prayer  of  the  righteous  man  is  the  prayer  of  faith. 

Moreover,  if  spiritual  wisdom,  or  practical  holiness, 
be  the  fruit  and  effect  of  faith  (as  we  are  told  that  it 
is,  in  the  quoted  text)  then  our  justification  and  ac- 
ceptance with  God  (by  which  we  do,  and  without 
which  we  cannot  obtain  the  divine  influences  to  our 
progressive  sanctification)  is  by  faith,  and  not  by 
works.  I  think  no  man  will  pretend,  that  we  are  so 
acceptable  to  God,  as  to  obtain  his  sanctifying  influ- 
ences, in  a  progress  of  wisdom  and  grace,  before  we 
are  justified:  or  that  we  are  sanctified  by  faith,  and 
justified  by  works.  Whence  it  follows,  that  faith  is 
the  mean  or  term  of  our  justification,  because  it  is  the 
mean  or  term  of  our  sanctification;  and  that  a  holy 
life  cannot  be  the  condition  of  our  acceptance  with 
God,  because  it  is  the  consequence  and  fruit  of  that 
faith,  by  which  we  find  acceptance  with  him. 

Another  text  to  the  same  purpose,  we  find,  in  chap, 
ii.  5,  "Hearken  my  beloved  brethren,  hath  not  God 
chosen  the  poor  of  this  world,  rich  in  faith,  and  heirs 
of  the  kingdom,  which  God  hath  promised  to  them 
that  love  him?"  It  might  be  read,  Hath  not  God 
chosen  the  poor  to  be  rich,  (as  a  similar  phrase  is 
translated,  Rom.  viii.  29,)  to  be  rich  Vv^ith  or  by  faith, 
and  heirs.  Does  not  this  plainly  (each  us,  that  as  the 
end  of  God's  choosing  the  poor,  was  that  they  might 
be  spiritually  rich,  so  that  it  is  faith  which  enriches 
them,  and  constitutes  them  heirs  of  the  kingdom? 
And  you  will  readily  own,  that  if  we  are  heirs  of  the 
kingdom  by  faith,  we  are  justified  by  faith.  The 
kingdom  is  prepared  for  them  that  love  God :  and  faith 
is  the  source  of  that  love  to  God,  by  which  we  are 


224  FAMILIAR      LETTERS. 

qualified  for  the  kingdom.  Faith  worketh  by  love^ 
Gal.  V.  6.  And  therefore  faith  is  the  term  or  medium 
of  our  acceptance  with  God,  and  title  to  the  kingdom. 
These  texts  must  therefore  be  remembered  in  our  ex- 
plication of  the  context  you  refer  to,  that  we  may  not 
represent  the  apostle  as  teaching  contradictions  or  in- 
consistencies. 

It  must  also  be  premised,  that  we  should  understand 
the  reasonings  and  conclusions  of  the  two  apostles, 
Paul  and  James,  according  to  the  professed  scope  and 
design  of  their  discourses,  and  according  to  the  sub- 
ject they  are  professedly  treating  upon:  and  we  should 
consider  the  expressions  they  each  of  them  use  upon 
the  point  in  view,  not  as  words  occasionally  and  tran- 
siently spoken;  but  as  what  relate  to,  and  are  con- 
nected with,  the  subject  matter  professedly  underta- 
ken to  be  explained.  This  must  be  always  allowed 
to  be  a  natural  and  rational  rule,  which  ought  to  be 
strictly  adhered  to,  in  the  interpretation  of  Scripture. 
Now,  then,  let  us  look  a  little  into  this  case ;  and  see 
if  we  do  not  find  the  scope  and  design  of  these  two 
apostles  very  different,  where  they  speak  so  very  dif- 
ferently of  justification  by  faith  and  by  works. 

Paul  designedly  handles  this  question, — How  a 
guilty,  condemned,  and  convinced  sinner  shall  get 
reconciled  to  God,  find  acceptance  with  him,  and  have 
a  title  to  the  heavenly  inheritance?  He  treats  of 
such  "  who  are  under  sin,  whose  mouths  must  be 
stopped,  who  are  all  become  guilty  before  God;  and 
who  have  all  sinned,  and  come  short  of  the  glory  of 
God,"  Rom.  iii.  9,  19,  23.  He  considers  the  impos- 
sibility in  the  nature  of  the  thing,  that  such  as  these 
can  be  justified  by  works:  because  Avhen  they  have 
done  all  they  can  do,  they  yet  in  their  highest  attain- 
ments continue  sinners,  and  remain  under  guilt.  This 
is  the  plain  and  manifest  scope  of  the  two  first  and 
part  of  the  third  chapters  to  the  Romans.  He  thence 
proceeds  to  show  in  which  way,  and  which  only,  they 
may  hope  for  acceptance  with  God,  in  the  remaining 
part  of  the  third,  and  in  the  following  chapters  of 
that  epistle.     This  cannot  be  by  the  deeds  of  the  law. 


FAMILIAR      LETTERS. 


225 


Bin  it  must  be  "  by  the  righteousness  of  God  without 
the  law,  by  the  righteousness  of  God  by  faith  of  Jesus 
Christ ;''  and  "  by  faith  witliout  the  deeds  of  the  law," 
V.  21,  22,  28.  Tliis  is  the  subject,  that  the  Apostle 
Paul  keeps  constantly  in  view,  in  his  epistle  to  the 
Romans  and  Galatians. 

But  then  on  the  contrary,  the  apostle  James  de- 
signedly handles  this  question,  whether  careless  licen- 
tious professors  of  Christianity  may  presume  upon 
their  obtaining  salvation,  from  their  doctrinal  faith,  or 
from  their  notional  and  historical  assent  to  the  truth  of 
the  Gospel  ?  And  thence  he  takes  occasion  distinctly 
to  consider,  which  way  a  Christian's  faith  may  be 
justified,  his  profession  vindicated  and  evidenced  to 
be  sincere  and  true.  He  discourses  of  *'  a  man  that 
saith  he  hath  faith,  and  hath  not  works,  (v.  14,)  of 
one  that  hath  a  faith  without  charily,  (v.  15,  16,)  of 
"a  faith  that  hath  not  works,  but  is  dead  being 
alone,"  (v.  17,)  a  faith,  that  is  but  like  a  body  without 
spirit,  or  a  carcase  without  breath,  (v.  26.) 

These  are  the  respective  questions  handled  by 
these  two  apostles;  and  their  answers  are  adapted  to 
the  subjects  professedly  handled  by  them.  They  give 
the  very  same  answers  to  each  of  these  questions, 
that  a  judicious  Calvinist  divine  would  now  give. 
Should  an  awakened  sinner,  under  a  sense  of  his  guilt 
and  danger,  inquire  of  one  of  our  divines,  how  he 
may  obtain  a  pardon  of  his  sins,  a  reconciliation  to 
God,  and  a  title  to  eternal  life,  would  he  not  answer, 
with  the  apostle  Paul,  that  he  must  "  seek  right- 
eousness by  faith,  and  not  as  it  were  by  the  works 
of  the  law:"  for  "by  the  deeds  of  the  law,  no  flesh 
shallbe  justified  in  his  sight:"  that  he  must  "  be  found 
in  Christ,  not  having  his  own  righteousness  which  is 
of  the  law,  but  that  which  is  through  the  faith  of 
Christ,  the  righteousness  which  is  of  God  by  faith." 
But  then,  on  the  other  hand,  should  any  vain  pro- 
fessor, that  turns  the  grace  of  God  into  wantonness, 
yet  say  that  he  has  faith,  and  flatter  himself  with 
salvation,  from  his  historical  doctrinal  belief  of  the 
gospel,  while  living  a  careless  and  sensual  life;  would 


226  FAMILIAR     LETTERS. 

he  not  be  told  in  the  language  of  the  apostle  James, 
that  such  a  faith  will  not  save  him;  that  the  very- 
devils  have  such  a  faith,  as  well  as  he;  that  faith 
without  works  is  a  dead  faith,  and  but  a  carcase 
without  breath;  that  he  must  have  works  to  justify 
his  pretence  to  faith;  and  must  show  his  faith  by  his 
works,  or  his  hopes  are  vain,  and  he  a  vain  man  to 
entertain  such  hopes.  Now,  what  shadow  of  dis- 
agreement would  appear  in  these  different  answers, 
to  such  very  different  subjects  in  question? 

After  this  view  of  the  case,  it  is  now  to  be  consid- 
ered, from  which  of  these  apostles  we  may  expect  to 
have  the  doctrine  of  a  sinner's  justification  before  God 
explained  and  set  in  its  proper  light:  whether  from 
him  who  is  purposely  handling  this  subject;  or  from 
him  who  is  not  purposely  handling  this  matter,  but 
treating  on  a  very  different  subject?  This  is  an  in- 
quiry very  easily  answered,  and  being  answered  the 
whole  difficulty  vanishes  of  course. 

These  things  being  premised,  I  proceed  to  consider 
the  subject  before  us  more  directly  and  particularly: 
And  by  taking  notice  of  the  doctrines  respectively 
taught  by  these  apostles,  shall  endeavour  to  show, 
that  there  is  no  disagreement  at  all  between  them; 
nor  any  thing  at  all  in  this  discourse  of  the  apostle 
James,  which  you  refer  to,  that  is  in  the  least  repug- 
nant to  our  justification  by  faith,  without  works  of 
righteousness  done  by  us. 

This  will  appear  evident,  if  we  consider,  in  the  first 
place,  that  these  apostles  are  treating  of  a  different 
faith.  The  one  of  them  has  not  the  same  idea,  and 
does  not  mean  the  same  thing  with  the  other,  when 
they  discourse  of  faith,  and  its  influence  upon  our  jus- 
tification. You  remember,  I  have  formerly  shown 
you  at  large,  in  a  letter  purposely  written  on  that  sub- 
ject, that  there  are  two  sorts  of  faith  mentioned  and 
described  in  the  Scripture.  By  the  one  we  are,  and 
by  the  other  we  are  not,  justified  before  God.  Now 
the  apostle  Paul  speaks  of  the  former  of  these;  and 
the  apostle  James  of  the  latter.  There  is  therefore 
the  greatest  truth  and  propriety  in  what  each  of  these 


FAMILIAR      LETTERS 


227 


apostles  speak  of  faith,  taking  it  in  the  notion  which 
they  respectively  intend.  It  is  true,  that  by  the  faith 
of  God's  elect  we  are  justified  and  saved:  It  is  also 
true,  that  the  faith  of  the  vain  man,  or  empty  profes- 
sor, a  bare  national,  historical,  fruitless  faith,  will  not 
save  us.  The  apostle  Paul  speaks  of  a  living  faith, 
''  by  which  the  just  shall  live,"  Rom.  i.  17.  The  apos- 
tle James  speaks  of  a  dead  faith,  which  is  but  as  a 
"body  without  the  spirit,"  v.  17,  26.  The  apostle 
Paul  speaks  of  a  "faith  which  worketh  by  love," 
Gal.  V.  6.  The  apostle  James  speaks  of  a  "faith 
which  hath  not  works;"  and  which  is  destitute  of 
mercy  or  charity,  v.  16,  17.  Paul  treats  of  a  special 
faith,  by  which  "we  are  the  children  of  God,"  Gal. 
iii.  26.  '  James  of  a  faith,  which  is  common  to  the 
devils,  v.  19.  Paul  treats  of  a  faith,  by  which  "  we 
shall  be  saved,"  Rom.  x.  9.  James  of  a  faith  which 
"cannot  save  us,"  v.  14.  Paul  treats  of  a  faith,  by 
which  we  are  "justified,  without  the  deeds  of  the 
law,"  Rom.  iii.  28.  James,  on  the  contrary,  speaks 
of  a  faith  which  "being  alone,  without  works,"  is 
such  as  will  not  justify  us,  v.  24.  Now,  can  it  pos- 
sibly be  true  of  the  same  faith,  that  it  is  both  alive, 
and  dead;  that  it  worketh  by  love,  and  yet  hath  not 
works,  but  is  wuhout  love  and  mercy;  that  by  it  we 
are  the  children  of  God;  and  yet  not  distinguished 
from  the  devil  by  it;  that  we  are  saved  by  it,  and 
not  saved  by  it;  that  we  are  justified  by  it  without 
works,  and  are  not  justified  by  this  alone  without 
works?  If  these  are  not  some  of  the  highest  contra- 
dictions, I  know  not  what  in  the  world  either  is  or 
can  be  so.  The  consequence  therefore  is  inevitable, 
either  that  these  contrary  characters  and  accounts  of 
faith  cannot  be  both  true;  or  else  that  it  is  a  different 
faith,  which  these  apostles  speak  of.  You  dare  not 
assume  the  former  of  these  consequences;  and  there- 
fore must  allow  the  latter  to  be  necessarily  true.  You 
must  allow  it  to  be  true,  that  Paul  speaks  of  one  kind 
of  faith,  and  James  of  another.  And  what  argument 
can  now  be  fairly  drawn  from  this  discourse  of  the 
apostle  James,  but  this  only,  that  a  lifeless,  fruitless, 


228 


FAMILIAR      LETTERS. 


inoperative  faith  will  not  justify  or  save  ns?  And 
wlio  but  sensual  libertines,  ever  thought  that  it  would? 
If  you  suppose  James  to  be  here  speaking  of  a  true 
hvely  faith,  you  must  suppose  him  to  contradict,  not 
only  the  apostle  Paul,  but  onr  blessed  Lord  himself, 
and  the  Holy  Ghost,  in  multitudes  of  plain  and  ex- 
press passages  of  Scripture,  which  are  every  where 
dispersed  through  the  Bible,  that  ascribe  our  justifica- 
tion before  God  to  faith  only.  Here  then  the  contro- 
versy is  brought  to  a  point.  And  what  conclusion 
will  you  now  come  into?  Is  it  not  time  to  give  up 
your  scheme,  and  ingenuously  acknowledge,  that  as 
the  apostle  James  is  here  saying  nothing  to  the  sub- 
ject before  us,  there  can  nothing  be  inferred  from 
what  he  says,  against  the  doctrine  which  you  oppose. 
It  is  also  further  evident,  that  the  apostle  James  in 
the  context  referred  to,  is  saying  nothing  contrary  to 
the  doctrine  so  constantly  taught  by  the  apostle  Paul, 
of  our  being  justified  before  God  by  faith  alone,  with- 
out the  deeds  of  the  law,  nor  any  thing  in  favour  of 
our  justification  before  God  by  our  own  works;  this, 
I  say,  is  further  evident,  because  he  is  not  there  treat- 
ing of  our  justification,  as  it  is  the  relief  of  a  guilty 
world,  and  imports  the  acceptance  of  our  persons  be- 
fore God;  nor  is  he  saying  any  thing  at  all  about 
this,  one  way  or  another.  But  he  is  treating  of  the 
justification  of  our  faith,  or  demonstration  of  the  sin- 
cerity of  our  profession  by  its  proper  evidences : 
Which  justification,  he  shows  us,  is  by  works. — 
Whereas  the  apostle  Paul  is  always  treating  only  of 
justification  as  it  is  the  relief  of  an  awakened  sinner, 
and  imports  the  acceptance  of  our  persons,  when  he 
tells  us  that  we  are  justified  by  faith,  without  works. 
I  have  formerly  shown  you,  that  though  the  word 
justification  (in  its  general  notion)  has  always  one 
unvaried  meaning  and  uniform  signification  in  Scrip- 
ture, yet  it  is  frequently  applied  in  both  these  re- 
spects. It  is  indeed  most  usually  to  be  understood 
for  the  acceptation  of  our  persons  with  God,  and  re- 
spects our  interest  in  his  favour:  but  it  sometimes 
also  intends  a  vindication  of  our  character  as  believ- 


FAMILIAR      LETTERS. 


229 


ers,  and  such  a  manifestation  of  the  sincerity  of  our 
faith  and  profession,  by  the  necessary  practical  evi- 
dences, as  will  give  them  a  just  estimation  and  ac- 
ceptance with  our  own  consciences,  or  with  our  fel- 
low creatures.  Thus  the  word  is  used,  Deut.  xxv. 
1.  Job.  xxxiii.  32.  Luke  vii.  35.  Rom.  iii.  4.  and  else- 
where. And  I  am  now  to  show  you,  that  the  apos- 
tle Paul  understands  the  word  in  the  former  of  these 
senses;  but  the  apostle  James  in  the  latter. 

By  justification  the  apostle  Paul  intends  the  remis- 
sion of  sins,  Rom.  iii.  25.  Our  receiving  the  gift  of 
righteousness,  Rom.  v.  17.  And  our  being  entitled 
thereby  to  grace  here,  and  glory  hereafter,  Rom.  v. 
1,2. 

But  by  justification,  the  apostle  James  intends  no 
more  than  the  approving  ourselves  sound  believers 
evidencing  the  sincerity  of  our  faith,  or  manifesting 
the  truth  of  our  profession,  and  so  the  safety  of  our 
state.  If  this  appears  to  be  so,  upon  a  particular  ex- 
amination of  the  case,  you  must  own,  that  there  is  no 
place  for  any  argument  in  favour  of  your  scheme, 
from  this  context.  Let  us  then  consider  this  matter 
distinctly  and  impartially. 

It  may  be  presumed,  that  the  apostle  James  is  not 
treating  of  the  justification  of  our  persons  in  the  sight 
of  God,  in  that  there  is  not  one  character  of  such  justi- 
fication, to  be  seen  in  his  whole  discourse.  There  is 
nothing  spoken  about  our  obtaining  pardon  of  sin, 
nothing  of  our  persons  being  made  righteous  in  the 
sight  of  God,  nothing  of  our  being  entitled  to  future 
glory,  by  the  works  unto  which  our  justification  is 
ascribed.  No  more  can  therefore  be  proved  from  this 
apostle,  but  that  we  are  in  some  respect  justified  by 
works.  Yet  not  so  justified,  as  to  obtain  remission  of 
sins  and  reconciliation  to  God,  or  to  be  entitled  to  an 
inheritance  in  the  future  glory,  by  our  works.  For 
of  these  things,  or  of  any  thing  else  which  implies 
them,  he  says  nothing  at  all.  But  this  may  be  more 
fully  and  clearly  evinced,  by  the  following  considera- 
tions. 

It  is  evident  in  the  first  place,  from  the  occasion  of 


230  FAMILIAR      LETTERS. 

this  discourse,  as  it  is  represented  to  us  in  the  first 
sixteen  verses  of  this  chapter.  They  professed  faith 
in  the  Lord  Jesus  Ciirist,  the  Lord  of  glory,  and  yet 
had  respect  to  persons;  making  a  criminal  distinction 
between  the  rich  and  poor,  of  the  same  Christian 
faith  and  profession  with  themselves;  as  appears  from 
the  four  first  verses  of  the  chapter.  They  despised 
the  poor;  and  thereby  violated  that  royal  law,  '^Thou 
shah  love  thy  neighbour  as  thyself,''  v.  6,  8.  "They 
respected  persons,''  they  "  committed  sin,  and  were 
convinced  of  the  law  as  transgressors,"  v.  9.  They 
exposed  themselves  to  "have  judgment  without  mer- 
cy," if  they  thus  "showed  no  mercy,"  v.  13.  And 
would  such  as  these  pretend  to  faith  in  the  Lord  Jesus 
Christ?  "What  doth  it  profit,  if  a  man  say,  that  he 
hath  faith,  but  hath  not  works?  Can  that  faith  save 
him?"  What  profit  can  that  faith  be  to  them,  which 
leaves  them  so  uncharitable  and  unmerciful,  that  they 
can  see,  "a  brother  or  sister  naked,  or  destitute  of 
daily  food,"  and  only  "say  to  them.  Depart  in  peace, 
be  ye  warmed  and  filled:  but  notwithstanding,  they 
give  them  not  those  things  which  are  needful  to  the 
body,"  V.  14,  15,  16.  This  is  plainly  the  occasion  of 
this  discourse.  They  pretended  to  faith  in  the  Lord 
Jesus  Christ:  but  brought  forth  fruit  quite  contrary 
to  their  pretensions.  How  then  could  they  justify 
their  pretensions?  How  could  they  justify  their  pro- 
fession of  faith,  against  the  charge  of  hypocrisy,  and 
prove  it  to  be  sincere  and  saving?  They  could  never 
in  this  sense,  be  justified  any  way,  but  in  that  of  evi- 
dence, by  a  life  correspondent  to  their  profession. 
Their  faith  must  be  justified  or  evidenced  by  their 
works.  I  may  allude  to  that,  Isa.  xliii.  9,  "Let  them 
bring  forth  their  witnesses,  that  they  may  be  justi- 
fied." Otherwise  let  them  pretend  what  they  would 
to  faith,  while  they  lived  without  brotherly  love,  and 
good  works,  it  was  but  an  empty  pretence;  and  their 
profession  wanted  the  proper  witnesses  to  justify  it. 
Thus  the  argument  is  natural  and  easy;  and  the  con- 
clusion necessarily  follows.  But  then  on  the  other 
hand,  if  we  consider  justification  as  meaning  our  re- 


FAMILIAR     LETTERS.  23 1 

conciliation  to  God,  and  our  personal  acceptance  with 
him,  the  apostle's  arguments  will  appear  very  lame 
and  defective,  and  the  conclusion  will  never  follow 
from  the  premises,  for  it  will  by  no  means  follow, 
because  a  lifeless  fruitless  faith,  destitute  of  mercy 
and  obedience  to  the  royal  law  of  love,  will  not  jus- 
tify us  before  God,  that  therefore  good  works  in  truth 
will  justify  us  before  God.  It  will  by  no  means  fol- 
low, because  we  cannot  be  accepted  of  God  and  saved, 
by  a  false  and  insincere  profession  of  faith;  that 
therefore  we  can  be  accepted  of  God  and  saved,  by 
such  obedience  as  we  are  capable  to  perform.  The 
inference  is  therefore  necessary,  that  the  apostle  must 
be  so  understood,  as  will  secure  the  connection  of  his 
discourse,  and  the  force  of  his  argument;  which  can- 
not be  done,  if  we  consider  him  as  speaking  of  justi- 
fication in  any  other  sense  than  that  which  I  am  now 
pleading  for. 

Further,  that  the  justification  here  treated  of,  is  the 
justification  of  our  faith  and  sincerity,  but  not  of  our 
persons,  is  evident  likewise  from  the  consequence,  the 
apostle  draws  from  the  foregoing  premises,  which  he 
undertakes  to  prove  and  vindicate  in  the  following 
verses:  Which  is,  "Even  so,  faith,  if  it  hath  not 
works,  is  dead,  being  alone,"  verse  17.  This  is  the 
point  which  he  undertakes  to  prove:  And  accordingly 
this  is  the  conclusion  of  the  whole  when  he  has  fin- 
ished his  reasoning  on  the  subject.  *^  For  as  the  body 
without  the  spirit  is  dead,  so  faith  without  works,  is 
dead  also,''  verse  6.  As  a  breathless,  spiritless  corpse, 
that  cannot  act  or  move,  is  evidently  dead,  so  a  specu- 
lative belief,  that  does  not  influence  a  man's  life  and 
actions,  is  evidently  dead;  a  dead  thing,  in  itself,  ar- 
gues a  dead  soul,  and  is  dead  to  the  purposes  and 
oflices  of  gospel  faith.  We  must  therefore  understand 
all  the  arguments  here  used,  to  refer  to  this  point  only. 
They  are  all  brought  to  prove,  that  faith  which  is 
without  [or  severed  from]  works,  is  dead:  And  that 
therefore  there  is  a  necessity  of  works  to  justify  our 
faith,  or  to  make  it  manifest  that  it  is  not  a  dead  faith. 
Were  justification  here  taken  in  the  other  sense,  his 


232  FAMILIAR      LETTERS, 

arguments  would  not  only  be  utterly  inconclusive; 
but  his  reasoning  quite  foreign  to  his  subject,  which 
may  not  be  supposed:  And  therefore  it  necessarily  is 
the  justification  of  our  faith  or  Christian  profession, 
and  not  of  our  persons,  which  the  apostle  James  is 
here  treating  of. 

This  is  also  evident  from'  every  one  of  the  argu- 
ments, used  by  the  apostle  in  this  context.  Every  one 
of  them  will  bring  out  the  conclusion  now  mentioned: 
But  neither  of  them,  separately  considered,  nor  all  of 
them  connected,  have  any  appearance  of  an  argument 
in  proof  of  our  personal  justification  (or  our  persons 
being  made  righteous)  before  God,  by  our  good  works. 

The  first  argument  seems  but  ironically  proposed. 
"  Yea,  a  man  may  say,  Thou  hast  faith  and  I  have 
works:  Show  me  thy  faith  without  thy  works;  and  I 
will  show  thee  my  faith  by  my  works,"  verse  18.  As 
if  he  should  have  said:  Have  you  indeed  faith  without 
works  I  I  pray,  show  me  your  faith  without  works,  if 
you  can.  For  my  part,  I  know  of  no  such  way  of 
manifesting  the  truth  of  faith;  I  resolve  to  take  a  con- 
trary method;  and  will  show  you  my  faith,  will  evi- 
dence the  sincerity  of  it,  and  justify  my  profession  of 
faith,  by  my  works.  Here  the  argument  is  very  clear 
and  full,  in  favour  of  the  interpretation  I  am  pleading 
for.  And  here  we  have  an  index,  to  point  out  the 
meaning  of  the  word  justification,  in  the  subsequent 
discourse.  It  cannot  import  more  than  a  manifestative 
justification.  Indeed  it  signifies  the  same  thing  with 
showing  our  faith,  or  evidencing  the  truth  of  our  pro- 
fession, and  so  of  our  justified  state.  But  now  let  us 
see  how  this  argument  will  conclude  for  the  other 
side  of  the  question.  The  argument  ought  to  be  thus 
stated.  Our  faith  must  be  shown  and  manifested  by 
our  works:  therefore  our  good  works  will  justify  our 
persons  before  God,  and  render  us  righteous  and  ac- 
ceptable in  his  sight.  I  think  every  body  will  own, 
that  the  Spirit  of  God  don't  reason  at  that  rate;  and 
therefore  that  justification  before  God,  which  is  the 
sinner's  relief  against  the  challenges  of  his  law  and 
justice,  cannot  be  the  subject  here  treated  of. 


FAMILIAR      LETTERS.  233 

The  second  argument  here  used,  is,  that  a  fruitless 
and  inoperative  faith,  though  it  be  good  as  far  as  it 
goes,  yet  is  no  other  than  what  the  devils  have;  he  is 
therefore  a  vain  man,  who  depends  upon  acceptance 
with  God  by  such  a  dead  faith.  "  Thou  believest  there 
is  one  God;  thou  dost  well;  the  devils  also  believe, 
and  tremble.  But  wilt  thou  know,  0  vain  man,  that 
faith  without  works,  is  dead,^^  verse  19,  20.  Here  the 
apostle  expressly  shows  us  what  it  is  he  had  under- 
taken to  prove:  Which  is,  that  a  bare,  fruitless,  his- 
torical faith  cannot  save  us,  because  it  is  common  to 
the  very  devils.  Here  he  expressly  shows,  who  it  is 
lie  is  disputing  with:  it  is  a  vain  man,  who  vainly  ex- 
pects to  be  saved  by  an  idle  faith,  and  empty  profes- 
sion of  the  gospel,  without  any  fruit  of  obedience. 
And  here  he  does  again  expressly  assert  the  principle, 
which  was  the  subject  of  his  discourse,  and  the  only 
point  to  be  proved,  that  faith  without  works,  is  dead. 
So  that  there  is  no  room  to  debate  what  was  the  design 
of  this  argument.  By  this  he  effectually  proves,  that 
the  faith  which  justifies  our  persons,  must  be  justified 
by  good  works;  otherwise  we  are  but  vain  men,  and 
our  hope  is  but  a  vain  hope,  which  will  leave  us 
among  unpardoned  devils  at  last.  But  not  so  much 
as  the  least  colour  of  an  argument  can  be  found  here, 
that  our  persons  are  justified  before  God  by  good 
works:  whence  it  follows,  that  the  justification  here 
treated  of,  must  necessarily  be  the  justification  of  our 
faith,  of  our  Christian  character  and  profession;  and 
not  of  our  persons,  in  regard  of  their  state,  before  God. 

A  third  argument  here  brought  by  the  apostle  to 
prove  his  point,  is,  "Abraham's  being  justified  by 
works,  when  heofl^ered  Isaac  his  son  upon  the  altar," 
verse  21.  Now,  it  appears  from  a  variety  of  the 
strongest  and  clearest  evidences,  that  the  apostle  did 
not  (could  not)  refer  to  the  justification  of  Abraham's 
person  in  the  sight  of  God,  but  to  the  justification  of 
his  faith  and  sincerity  only,  in  this  instance  before  us. 

This  appears,  in  the  first  place,  because  Abraham 
was  in  a  justified  state,  by  an  everlasting  covenant, 
thirty  years  before  his  offering  his  son  Isaac  upon  the 

16 


234  FAMILIAR     LETTERS. 

altar.  It  was  so  long,  or  near  so  long  before  this, 
that  the  glorious  God  himself  made  the  promise  to 
him,  in  Gen.  xvii.  7.  "  And  I  will  establish  my  cove- 
nant between  me  and  thee,  and  thy  seed  after  thee  in 
their  generations,  for  an  everlasting  covenant,  to  be  a 
God  unto  thee  and  to  thy  seed  after  thee."  And  it  was 
more  than  so  long  before  this,  that  Abraham  had  this 
testimony  given  him  in  Gen.  xv.  6,  •'  That  he  believed 
in  the  Lord :  and  he  counted  it  to  him  for  righteous- 
ness.'^  Yea,  he  was  a  believer  so  long  before,  as  his 
first  leaving  his  father's  house.  "  By  faith  Abraham, 
when  he  was  called,  obeyed  and  went  out,"  Heb.  xi. 
8.  How  then  could  his  offering  his  son  Isaac,  be  the 
mean  or  term  of  the  justification  of  his  person  before 
God,  when  he  had  faith  unfeigned,  had  righteousness 
huputed  to  him,  and  an  everlasting  covenant  made 
with  him  so  long  a  time  before?  Besides,  if  works 
could  have  justified  his  person,  he  would  have  been 
justified  by  works  long  before  this.  For  his  whole 
story  shows,  that  he  had  lived  in  a  course  of  holy, 
fruitful  obedience,  from  the  time  of  his  justification  till 
this  time.  There  cannot  therefore  be  any  fair  pretence 
made,  that  the  justification  of  his  person  is  here  re- 
ferred to.  No;  this  good  work  was  not  in  the  least 
constitutive,  but  only  evidential,  of  his  personal  jus- 
tification before  God. 

Further,  it  appears  by  the  story  itself,  to  which  the 
apostle  refers,  that  it  was  only  a  manifestative  justi- 
fication, a  justification  of  his  faith  and  sincerity,  and 
so  declarative  of  the  justified  state  of  his  person,  that 
Abraham  obtained  by  off'ering  his  son  Isaac  upon  the 
altar.  The  glorious  God  condescends  to  treat  with 
him  after  the  manner  of  men;  and  by  an  assumption 
of  human  affections,  to  declare  concerning  him, "  Now 
I  know  that  thou  fearest  God,  seeing  thou  hast  not 
withheld  thy  son,  thine  only  son,  from  me,"  Gen. 
xxii.  12.  This,  then,  was  the  justification  of  which 
the  apostle  treats,  Abraham's  making  it  known,  that 
he  feared  God,  and  that  his  faith  and  profession  were 
sincere.  For  this  is  all  the  justification,  which  can  be 
proved  from  this  text  in  Genesis,  to  which  he  refers. 


FAMILIAR       LETTERS.  235 

We  may  not  suppose,  that  an  inspired  apostle  quoted 
Scripture  impertinently:  and  yet  we  cannot  suppose 
the  Scripture  referred  to,  was  any  thing  at  all  to  his 
purpose,  unless  we  understand  him  to  be  speaking  of 
justification  in  the  sense  I  am  pleading  for.  In  this 
sense,  therefore,  and  this  only,  did  the  apostle  design 
to  prove  our  justification  by  works,  by  the  argument 
now  before  us.  Abraham's  obedience  witnessed  to 
the  truth  of  his  faith:  and  so  his  real  state  of  justifica- 
tion before  God  was  made  apparent. 

This  also  appears  by  the  apostle's  illustration  of 
this  argument,  in  verse  22.  "  Seest  thou  how  faith 
wrought  with  his  works,  and  by  works  was  faith 
made  perfect?"  How  was  it  that  faith  wrought  with 
his  works?  Not  as  a  joint  condition  of  his  justification 
before  God.  He  was  justified  in  the  sight  of  God 
long  before  this,  as  I  have  shown  you  already:  and 
the  apostle  Paul  assures  us,  that  his  justification  was 
by  faith  without  works,  Rom.  iv.  4,  5.  Therefore 
faith  could  not  co-operate  with  his  works,  to  the  jus- 
tification of  his  person,  when  "  righteousness  was  im- 
puted to  him  that  worked  not,  but  believed  on  him 
that  justified  the  ungodly."  This  sense  being  reject- 
ed and  contradicted  by  the  Spirit  of  God  himself, 
must  consequently  by  no  means  be  admitted:  nor  is 
there  any  other  interpretation,  which  can  (with  the 
least  show  of  reason)  be  given  to  these  words,  but 
that  which  I  am  pleading  for.  Accordingly  we  read, 
Heb.  X.  17,  "By  faith  Abraham,  when  he  was  tried,  of- 
fered up  Isaac  :  and  he  that  had  received  the  promises, 
ofi'ered  up  his  only  begotten  son."  His  faith  was  sig- 
nally operative;  not  a  dead  faith;  and  therefore  sin- 
cere. This  was  visibly  demonstrated  by  the  good 
works  which  it  produced.  Such  works  must  be  the 
productions  of  a  true  and  lively  faith.  And  we  may 
see  in  this  instance,  how  faith  wrought  with  his  works, 
exciting,  directing,  assisting  him  in  them:  and  thereby 
may  see,  that  it  was  not  such  a  faith,  as  the  apostle  is 
here  complaining  of.  •'  By  works  was  his  faith  made 
perfect."  How  was  it  made  perfect?  The  grace  of 
faith,  considered  in  itself,  was  neither  the  better  nor 


236  FAMILIAR     LETTERS. 

the  worse,  neither  more  nor  less  perfect,  for  the  works 
which  followed  it:  save,  as  the  exercise  of  faith  in  do- 
ing them  might  tend  to  strengthen  and  improve  the 
habit.  But  the  meaning  seems  to  be,  that  it  was  dis- 
covered and  proved  to  be  a  perfect  (true  and  lively) 
faith,  by  its  consequences  and  effects.  His  faith  was 
a  perfect  or  sincere  faith,  when  it  was  imputed  to  him 
for  righteousness,  thirty  years  before  this.  But  this 
noble  act  of  obedience  evinced  the  truth  of  his  faith, 
justified  his  profession  and  character,  witnessed  to  his 
being  a  true  believer;  and  made  it  "known,  that  he 
indeed  feared  God,  seeing  he  withheld  not  his  son, 
his  only  son,  from  him."  In  this  view  of  the  case, 
the  argument  is  clear  and  pertinent,  and  the  evidence 
full  and  convincing:  but  considered  according  to  the 
other  construction  of  the  words,  it  afi'ords  no  conclu- 
sion to  the  purpose.  It  is  no  consequence,  that  be- 
cause Abraham's  faith  was  operative,  therefore  his 
good  works  made  him  righteous,  or  had  any  hand  in 
the  justification  of  his  person  before  God:  or,  that  be- 
cause his  good  works  were  an  evidence  that  his  faith 
was  perfect  and  upright,  therefore  his  good  works 
were  a  condition  of  his  justification  in  the  sight  of 
God,  with  respect  to  his  person  and  state.  ' 

The  same  thing  likewise  appears  from  the  23d 
verse.  "  And  the  Scripture  was  fulfilled,  which  saith, 
Abraham  believed  God:  and  it  was  imputed  to  him 
for  righteousness:  and  he  was  called  tlie  friend  of 
God."  There  can  be  nothing  more  pertinent,  natural, 
and  easy,  than  the  application  of  these  words  to  the 
purpose  which  I  have  proposed.  That  eminent  in- 
stance of  Abraham's  obedience  did  most  convincing- 
ly evidence  the  truth  and  sincerity  of  his  faith;  and 
abundantly  verify  the  report  in  the  Scripture,  that 
Abraham  did  believe  God;  and  that  he  had  such  a 
faith,  as  was  the  means  of  rendering  him  righteous 
and  accepted  with  God.  Thus  the  Scripture  was 
fulfilled,  and  clearly  manifested  to  be  true.  But  then, 
on  the  other  hand,  if  justification  be  considered  in  the 
sense  which  you  plead  for,  this  argument  v/ould  be  so 
far  from  concluding  in   flavour  of  the   point  to  be 


FAMILIAR      LETTERS.  237 

proved,  that  it  would  be  directly  opposite  and  con- 
tradictory to  it.  For  how  could  Abraham's  being 
"justified  by  works, fulfil  the  Scripture,  which  saith,'' 
he  was  "justified  by  faith;"  if  justification  be  in  both 
places  taken  in  the  same  sense,  for  absolute  justifica- 
tion of  the  person  before  God?  How  could  his  works 
being  imputed  for  righteousness,  fulfil  that  Scripture 
which  assures  us  that  "  his  faith  was  imputed  for 
righteousness;"  unless  faith  and  works  are  the  same 
thing,  and  there  be  no  diflerence  at  all  between  be- 
lieving and  obeying?  Certain  it  is,  that  the  apostle 
Paul  understood  the  argument  to  conclude  quite  the 
contrary,  when  he  undertook  to  prove  from  this 
very  text,  that  "righteousness  is  imputed  to  him 
that  worketh  not;"  and  that  it  "is  imputed  without 
works:"  and  therefore  the  apostle  James  mugt  be 
understood  in  such  a  sense,  as  will  make  both  his 
arguments  conclusive,  and  his  doctrine  consistent  with 
the  other  inspired  writings.  I  shall  only  add,  as  to 
the  clause,  "And  was  called  the  friend  of  God;" 
it  does  not  mean,  that  Abraham's  works  made  him 
the  friend  of  God;  but  they  declared  him  so.  His 
obedience  did  not  put  him  in  the  state  of  a  friend; 
but  being  upon  trial  found  faithful,  he  obtained  this 
testimony,  that  he  was  the  friend  of  God,  a  justified 
believer.  Now  Abraham  being  the  "  father  of  all 
them  that  believe,"  an  eminent  example  of  faith,  and 
pattern  of  justification,  the  apostle  subjoins,  v.  24, 
"  You  see  then  how  that  by  works  a  man  is  justified, 
and  not  by  faith  only."  In  a  like  sense,  even  as 
Christ  is  said  to  be  justified  in  (or  by)  the  spirit,  so  a 
Christian  man  is  justified  by  the  fruit  of  the  Spirit,  in 
a  holy  life,  i.  e.  declared  approved  of  God.  By  works 
a  man  that  says  he  has  faith,  is  thus  justified,  and  not 
by  faith  only;  not  by  a  faith  that  hath  not  works  at- 
tending it;  not  by  a  faith  which  is  alone,  or  by  itself, 
destitute  of  its  proper  fruits  and  evidences.  Some  of 
the  best  critics  in  the  Greek  language  tell  us,  the  ex- 
clusive particle  Monon  (v.  24.)  as  here  placed  after 
the  word  faith,  has  the  force  of  an  adjective ;  and  they 
read  it,  Fide  solitaria,  faith  which  is  alone. 


238  FAMILIAR     LETTERS. 

A  fourth  argument  is  taken  from  the  instance  of 
Rahab,  v.  25.  "  Likewise  also  was  not  Rahab  the 
harlot  justified  by  works,  when  she  had  received  the 
messengers,  and  had  sent  them  out  another  way?" 
Upon  which  the  same  remarks  may  be  made,  as  on 
the  instance  of  Abraham.  Rahab  feared  the  God  of 
Israel,  and  was  a  true  believer,  and  therefore  per- 
sonally justified  in  the  sight  of  God,  before  her  send- 
ing out  the  spies  another  way.  For  she  had  received 
the  spies  by  faith.  Heb.  xi.  31.  And  consequently 
she  certainly  had  faith,  before  she  received  them.  A 
noble  confession  whereof  we  find  her  making  to  these 
spies,  before  she  dismissed  them.  See  Josh.  ii.  10,  11. 
What  justification  therefore  could  she  possibly  obtain 
by  these  works,  but  the  justification  of  her  faith,  since 
she  was  really  in  a  justified  state  before? 

And  now  I  am  come  to  the  conclusion  of  this  whole 
dissertation,  which  is,  "  For  as  the  body  without,  (or 
severed  from,)  the  spirit  is  dead,  so  faith  without,  (or 
severed  from,)  works  is  dead  also,"  v.  26.  This,  as 
I  observed  before,  clearly  shows  what  was  the  apos- 
tle's design  in  his  whole  discourse.  For  every  con- 
clusion of  an  argument  justly  prosecuted,  must  be 
naturally  deduced  from  the  premises,  and  consist  of 
the  principal  subject  matter  to  be  proved,  as  we  see 
is  the  case  before  us.  But  if  justification  were  here 
taken  in  the  sense  which  you  espouse,  the  arguments 
would  all  of  them  be  inconclusive;  and  that  conclu- 
sion would  be  quite  foreign  to  the  purpose.  This 
consequence,  therefore,  of  my  foregoing  discourse  ne- 
cessarily forces  itself  upon  you,  that  the  apostle  was 
not  here  treating  of  the  justification  of  our  persons 
before  God,  in  regard  to  their  state;  but  of  our  faith, 
in  point  of  sincerity;  and  therefore  there  can  be  no 
argument  brought  from  this  context,  for  our  justifica- 
tion by  works,  in  the  sense  you  plead  for. 

Thus,  Sir,  you  have  seen,  that  the  apostle  Paul 
and  James  were  treating  of  very  different  subjects, 
and  their  determinations  were  adapted  to  the  doc- 
trines which  they  undertook  to  explain.  And  thence 
it  is  a  just  inference  made  by  an  eminent  divine  upon 


FAMILIAR      LETTERS.  239 

this  subject,  that  "  the  principal  designs  of  the  two 
apostles  being  so  distant,  there  is  no  repugnancy  in 
their  assertions,  though  their  words  make  an  appear- 
ance thereof;  for  they  do  not  speak  ad  idem;  nor  of 
things  eodem  respectti.  James  doth  not  inquire, 
how  a  guilty,  convinced  sinner,  cast  and  condemned 
by  the  law,  should  be  justified  before  God  ?  And  Paul 
speaks  to  nothing  else.  Wherefore  apply  the  expres- 
sions of  each  of  them  to  their  proper  design  and  scope, 
(as  we  must  do,  or  we  depart  from  all  sober  rules  of 
interpretation,  and  make  it  impossible  to  understand 
either  of  them  aright,)  and  there  is  no  disagreement, 
or  appearance  of  it  between  them." 

And  it  may  be  yet  further  remarked,  that  these 
apostles  had  very  different  persons  to  deal  with,  in 
their  respective  epistles;  and  their  addresses  were  ac- 
cordingly accommodated  to  the  state  of  the  parties  to 
whom  they  wrote.  The  apostle  Paul's  business  either 
lay  with  such,  who  being  newly  converted  from 
heathenism,  were  biassed  by  the  principles  taught  by 
the  light  of  nature  and  always  received  by  them,  to 
indulge  the  vain  thought,  that  they  must  render  them- 
selves acceptable  to  God,  and  be  justified  in  his  sight, 
by  their  own  personal  righteousness  and  obedience 
to  the  law.  An  opinion  greatly  strengthened  by  the 
numerous  false  teachers,  who  were  "  desirous  to  be 
teachers  of  the  law,  though  they  understood  neither 
what  they  said,  nor  whereof  they  affirmed."  Or  else 
his  business  lay  with  Judaizing  Christians,  who  being 
zealous  of  the  Levitical  dispensation  and  constitu- 
tion, expected  justification  by  their  conformity  to  it. 
Of  this  sort  of  professors  the  apostle  observes,  that 
"  they  were  soon  removed,  from  him  that  called  them 
into  the  grace  of  Christ,  unto  another  gospel."  Gal. 
i.  6.  And  that  "being  ignorant  of  God's  righteous- 
ness, and  going  about  to  establish  their  own  right- 
eousness, they  had  not  submitted  themselves  unto 
the  righteousness  of  God."  Rom.  x.  3.  His  concern 
was  therefore  to  discover  their  dangerous  and  des- 
tructive mistake;  and  to  represent  to  them  the  way, 


240  FAMILIAR      LETTERS. 

the  true  and  only  way,  in  which  they  might  hope  for 
justification  in  the  sight  of  God.  That  it  is  "not  by 
works  of  righteousness  which  they  had  done,  but  of 
God's  mercy,"  they  must  be  *'  saved;"  that  they  must 
be  ^'justified  freely  by  God's  grace,  through  the  re- 
demption which  is  in  Christ  Jesus;"  and  that  in  the 
justification  of  a  sinner,  "righteousness  is  imputed 
without  works,'^  and  received  by  faith  only. 

On  the  contrary,  James  being  concerned  with  car- 
nal professors  of  Christianity,  who  perverted  the  doc- 
trines of  grace  to  encourage  themselves  in  a  careless 
licentious  life,  does  at  large  convince  them  of  the  ne- 
cessity of  holiness,  as  the  fruit  and  evidence  of  a  true 
and  saving  faith,  and  the  means  to  qualify  them  for 
the  kingdom  of  heaven.  He  therefore  puts  them 
upon  examining  into  the  truth  of  their  faith,  and 
foundation  of  their  hope,  and  shows  them  by  the  ar- 
guments already  considered,  what  alone  will  justify 
their  profession  of  faith,  and  give  them  good  grounds 
to  conclude  the  safety  of  their  state. 

They  therefore  who  over  magnify  works,  and  de- 
pend upon  them  as  the  condition  of  their  justification 
before  God,  are  admonished  by  the  apostle  Paul  to 
consider  that  they  are  building  upon  the  sand,  and 
that  they  must  renounce  their  false  confidence,  or 
perish.  "  For  by  the  works  of  (he  law  shall  no  flesh 
be  justified:  and  if  righteousness  come  by  the  law, 
then  Christ  is  dead  in  vain,"  Gal.  ii.  16.  27.  This 
solemn  truth  does  indeed.  Sir,  call  for  your  earnest 
attention. 

On  the  other  hand,  they  who  depreciate  good  works, 
and  neglect  them  as  of  no  consequence  to  eternal  sal- 
vation, are  called  upon  by  the  apostle  James  to  con- 
sider, how  empty  their  profession,  how  dead  their 
faith,  and  how  vain  their  hope  of  salvation  is.  For 
if  men  may  go  to  heaven  without  holiness,  why  may 
not  the  devils  go  there  too,  who  have  faith,  (such  as 
it  is,)  as  well  as  they?  We  must  have  a  living  faith, 
or  a  dead  hope.  Our  faith  must  purify  our  hearts, 
and  renew  our  conversations;  or  leave  us  among  the 


FAMILIAR     LETTEKS.  24 1 

impure  and  ungodly  for  ever.  It  concerns  •'  every 
one,  therefore,  so  to  speak  and  so  to  do,  as  they  that 
shall  be  judged  by  the  law  of  liberty."    James  ii.  12. 

Upon  the  whole  then,  as  you  are  taught  by  the 
one  apostle  how  dangerous  it  is  to  build  upon  any 
other  foundation  than  Christ  only;  for  "Christ  Jesus 
is  our  hope,"  and  "  other  foundation  can  no  man  lay, 
than  that  is  laid,  which  is  Christ  Jesus:"  so  are  you 
admonished  by  the  other  apostle,  that  you  can  have 
no  interest  in  Christ  nor  title  to  his  salvation,  but  by 
a  faith  which  purifies  the  heart,  works  by  love,  and 
is  justified  by  a  subsequent  life  of  holiness  and  new 
obedience. 

Tlie  extremes  on  both  sides  of  the  question,  are 
equally  dangerous.  He  that  joins  good  works  with 
faith,  as  equally  the  terms  of  justification  before  God, 
virtually  rejects  the  Saviour's  sufficiency;  substitutes 
his  own  righteousness  in  the  room  of  the  righteous- 
ness of  God;  and  consequently  his  expectations  must 
perish.  He  that  separates  good  works  from  faith,  in 
his  life  and  conversation,  as  though  they  were  not  re- 
quisite to  salvation,  will  be  found  very  unfit  for  the 
heavenly  world,  when  the  decree  goes  forth,  "He 
that  is  filthy,  let  him  be  filthy  still." 

Suffer  me  then  to  conclude.  Sir,  with  an  earnest 
entreaty,  that,  as  you  love  your  soul,  you  would  leave 
off  unprofitable  disputes;  and  not  distract  your  mind, 
and  carry  away  your  thoughts  from  practical  godli- 
ness, by  such  an  earnest  application  to  these  contro- 
verted points:  but  see  to  it,  that  you  come  to  the  foot- 
stool of  divine  grace,  as  a  lost,  unworthy,  perishing 
sinner;  that  you  depend  only  upon  the  riches  of  God's 
free  sovereign  grace,  to  draw  you  to  Christ,  and  give 
you  an  interest  in  him;  that  you  look  to  Christ  Jesus 
alone  for  righteousness  and  strength;  and  cheerfully 
trust  in  him  as  a  safe  foundation  of  confidence  and 
hope.  See  to  it,  that  the  life  which  you  live  in  the 
flesh,  be  by  the  faith  of  the  Son  of  God:  and  as  you 
look  to  his  righteousness  only  for  the  safety  of  your 
state,  so  likewise  repair  by  faith  to  his  fulness  for  all 
supplies  of  grace,  whereby  you  may  make  a  progress 


242  FAMILIAR      LETTERS. 

in  holiness.  See  to  it,  that  yon  do  not  qniet  your  con- 
science with  a  dead  faith;  but  always  remember,  that 
"  he  who  hath  this  hope  in  Christ,  purifies  himself 
even  as  he  is  pure;"  and  that  as  your  person  cannot 
be  justified,  but  by  faith  in  Christ,  so  your  faith  can- 
not be  justified,  but  by  a  careful  diligence  in  main- 
taining good  works.  Having  therefore  "  with  the 
heart  believed  unto  righteousness,"  be  in  a  hum- 
ble dependence  upon  Christ,  "  steadfast  and  immove- 
able, always  abounding  in  the  work  of  the  Lord:  and 
your  labour  will  not  be  in  vain  in  the  Lord." 

That  you  may  be  kept  by  the  power  of  God 
through  faith,  and  receive  the  end  of  your  faith,  the 
salvation  of  your  soul,  is  the  prayer  of. 

Sir,  Yours,  &c. 


LETTER  XV. 

WHEREIN  IS  CONSIDERED  IN  WHAT  RESPECTS  GOOD  WORKS  ARE 
NECESSARY  ;  AND  OUR  OBLIGATIONS  TO  THEM  REPRESENTED 
AND  URGED. 

Sir— Your  observation  is  just,  that  "  it  would  be  un- 
suitable and  unseasonable  to  make  apologies  for  this 
further  trouble  (as  you  are  pleased  to  call  it)  after  I 
have  given  you  so  many  assurances  of  my  cheerful 
readiness,  to  contribute  all  in  my  power  to  your  best 
interest,"  Indeed,  Sir,  I  have  found  nothing  trouble- 
some in  the  whole  progress  of  our  correspondence, 
excepting  some  dark  apprehensions  of  late,  lest  you 
would  "  frustrate  the  grace  of  God,"  in  "  seeking 
righteousness,  not  by  faith,"  but  "  as  it  were  by  the 
works  of  the  law."  But  it  now  greatly  animates  my 
endeavours  to  serve  you,  to  find  those  fears  on  my 
part  so  happily  removed,  by  finding  '^  the  difficulties 
on  your  part  obviated,  in  that  important  point,  and 
you  satisfied  with  respect  to  the  foundation  of  your 


FAMILIAR      LETTERS 


243 


hope."  I  am  sensible,  that  the  principles  which  I 
have  been  pleading  for,  are  "  commonly  loaded  with 
opprobrious  invectives,  as  being  destructive  of  an  holy- 
life,  and  subversive  of  morality  and  godliness.''  But 
I  think  I  have  already  given  you  sulhcient  evidence, 
that  all  these  insinuations  are  mere  calumnies;  and 
that  there  is  no  other  possible  foundation,  than  what 
I  have  represented  to  you,  for  a  life  of  true  holiness 
and  piety.  I  appeal  to  your  own  observation  and 
experience,  whether  in  general  there  be  any  that  live 
more  holy  lives  and  more  honour  their  profession, 
than  they  who  most  strictly  adhere  to  the  doctrines 
of  special  grace  and  depend  upon  Christ  alone  for 
righteousness  and  strength:  and  whether  they, on  the 
contrary  who  depend  upon  their  good  works  for  a 
title  to  the  divine  favour  do  not  too  commonly  show 
the  weakness  of  their  foundation,  by  the  carelessness 
and  unfruitfulness  of  their  lives. 

The  question  which  you  propose,  is  however  wor- 
thy of  a  distinct  consideration,  "■  How  far  and  in 
what  respects  are  our  good  works  necessary  to  sal- 
vation.^" 

In  order  to  give  you  a  proper  view  of  this  case,  it 
will  be  needful  to  answer  this  question  both  nega- 
tively and  positively:  or  to  show  you  wherein  our 
good  works  ought  to  have  no  place, or  be  at  all  looked 
to  or  depended  upon;  and  then  to  show  you  wherein 
good  works  ought  to  have  place,  and  in  what  respect 
they  are  necessary  to  every  Christian  indeed,  that 
would  entertain  a  well  grounded  hope  of  eternal  life. 

In  my  negative  answer  to  this  question,  I  must 
first  observe  that  we  are  not  to  do  good  works,  in 
order  to  change  God's  purposes  and  designs  towards 
us,  or  to  excite  his  benevolence  and  compassion  to 
us.  I  suspect,  it  is  too  common  a  case,  for  men  to 
depend  upon  their  penitent  frames,  their  duties,  their 
reformations,  their  works  of  charity,  or  other  religious 
exercises,  as  what  will  excite  affections,  passions,  or 
compassions  in  the  glorious  God,  correspondent  to 
what  they  find  in  themselves.  And  thence,  when 
conscience  upbraids  the  sinner  for  his  past  provoca- 


244  FABIILIAR      LETTERS. 

tions  to  God,  he  hopes  to  appease  his  displeasure,  by 
his  remorse,  by  his  duties,  or  by  his  more  careful  fu- 
ture conduct:  and  now  "he  is  delivered  to  do  all 
these  abominations,"  his  account  is  balanced,  and 
he  begins  upon  a  new  score.  Thence  it  is  that  his 
hopes  and  fears  bear  proportion  to  his  frames  and 
carriages.  Every  serious  pang,  every  religious  duty 
or  moral  practice,  which  his  conscience  approves, 
will  raise  his  dejected  hopes;  and  give  him  comfort- 
ing expectations  of  the  divine  favour.  But  it  should 
always  be  remembered,  that  the  change  to  be  hoped 
for  by  our  duties,  religious  frames,  or  moral  conduct, 
must  be  in  ourselves,  and  not  in  God.  "  He  is  of  one 
mind,  and  who  can  turn  him?  He  is  the  Lord,  he 
changeth  not.''  We  are  therefore  not  to  look  to  our 
good  works,  but  to  the  Redeemer's  merits,  and  the 
mfinite  mercy  of  the  Divine  nature,  as  what  will 
render  God  propitious  to  us.  Though  we  are  only 
to  hope  for  mercy  in  a  way  of  duty,  it  is  not  because 
this  will  render  God  more  willing  to  bestow  it;  but 
because  it  is  the  way,  which  God  has  appointed,  to 
render  us  more  disposed  and  ready  to  receive  it.  It 
is  an  imagination  very  unworthy  of  God,  to  suppose, 
that  we  can  move  him  to  the  exercise  of  compassion, 
whose  very  nature  is  goodness  and  love  itself;  that 
we  can  excite  any  mercy  in  him,  whose  infinite  mercy 
endures  for  ever:  or  that  we  can  procure  any  change 
of  purpose  in  him,  who  is  without  any  variableness 
or  shadow  of  turning.  When  the  glorious  God  treats 
with  us,  as  if  he  were  a  partaker  of  human  affec- 
tions and  passions,  this  in  mere  condescension  to  our 
weakness;  we  being  incapable  to  behold  him  as  he 
is.  Surely  it  is  not  to  lead  us  into  apprehensions, 
that  he  is  altogether  such  an  one  as  ourselves.  Our 
business,  therefore,  is,  to  come  to  Christ  and  learn  of 
him,  to  bow  our  necks  to  his  yoke,  to  do  good  works 
from  faith  in  Christ,  and  out  of  love  and  obedience  to 
him;  and  in  that  way  to  hope  in  God  for  mercy,  for 
Christ's  sake,  and  for  his  own  sake;  and  not  for  ours. 
We  are  to  obey  him  as  a  gracious  sovereign;  and  to 
hope  in  him  as  the  sovereign  author  and  donor  of  his 


FAMILIAR      LETTERS. 


245 


own  favours.  We  are  to  hope  in  his  mercy,  not  be- 
cause we  can  allure  him  to  the  exercise  of  it,  or  re- 
commend ourselves  to  him,  by  any  thing  we  can  do; 
but  because  he  is  "  infinite  in  goodness,  and  delighteth 
in  mercy."  ''  The  gifts  and  calling  of  God  are  with- 
out repentance,"  Rom.  xi.  29. 

I  may  add,  we  are  not  to  do  good  works  with  a 
view  to  qualify  us  for  our  reception  of  Christ  by  faith, 
or  for  our  interest  in  him.  Multitudes  seem  most  dan- 
gerously to  deceive  their  souls  in  this  matter.  It  is 
but  too  common  a  case  for  men  to  quiet  their  con- 
sciences, and  to  entertain  hopes  of  salvation,  from  ap- 
prehensions, that  they  endeavour  to  be  found  in  a 
way  of  duty,  they  endeavour  to  mortify  their  lusts, 
and  to  live  a  holy  life;  and  therefore,  though  guilty 
of  many  defects  both  in  their  duties  and  conversations, 
they  hope  God  will  accept  them  upon  Christ's  ac- 
count, that  the  merits  of  Christ  will  make  up  the  de- 
fects of  their  performances,  and  his  blood  cleanse 
them  from  the  guilt  of  their  sins.  If  they  should  fall 
into  some  more  gross  and  enormous  sin,  or  grow  care- 
less and  remiss  in  duty,  they  will  then,  perhaps,  fall 
into  a  panic,  and  terrify  themselves  with  apprehen- 
sions, that  Christ  will  not  accept  such  as  they  are:  but 
when  they  have  reformed  their  conduct,  their  fears 
blow  over,  and  they  revive  their  hopes,  that  they 
shall  yet  obtain  mercy  for  Christ's  sake.  And  what 
is  the  natural  language  of  all  this,  but  that  they  shall 
obtain  an  interest  in  Christ  by  their  good  works;  and 
when  they  have  done  their  part,  he  will  do  the  rest, 
will  make  up  the  defects  of  their  attainments,  and 
give  such  a  value  to  their  sincere  (though  imperfect) 
obedience,  that  this  shall  recommend  them  to  the  fa- 
vour and  acceptance  of  God.  As  though  the  glorious 
Redeemer  undertook  our  ransom,  for  no  other  end, 
than  to  render  our  deficient  duties  meritorious,  and 
our  sins  innocent  and  inoffensive.  This  legal  and 
self-righteous  principle  seems  generally  to  obtain  with 
the  ca'reless,  carnal  world.  And  when  sinners  come 
under  conviction  of  their  guilt  and  danger,  they  are 
yet  influenced  by  the  same  legal  disposition,  though 


246  FAMILIAR      LETTERS. 

it  appear  in  another  form.  What  distressing  fears 
and  terrors  do  they  usually  agonize  under?  How  im- 
possible it  is  to  give  them  any  sensible  view  of  the 
hope  that  is  set  before  them!  But  what  stands  in  the 
way?  Their  sins  are  great,  their  hearts  are  hard,  their 
duties  formal  and  hypocritical,  their  corruptions  pre- 
valent, that  they  cannot  think  Christ  will  accept  such 
as  they  are;  and  therefore  they  dare  not  venture  their 
souls  and  their  eternal  interests  upon  him.  Were  the 
case  otherwise,  could  they  subdue  their  stubborn 
hearts,  could  they  get  a  victory  over  these  corruptions, 
sanctify  their  depraved  affections,  and  be  more  spirit- 
ual in  their  duties;  or  in  other  words,  could  they 
themselves  begin  their  own  salvation,  then  they  could 
depend  upon  Christ  to  carry  on  the  work  in  their 
souls ;  and  then  they  could  hope  that  God  would  ac- 
cept them  for  Christ's  sake.  But  all  this  is  to  substi- 
tute our  own  righteousness  in  the  place  and  stead  of 
the  righteousness  of  Christ:  or,  at  best,  to  divide  the 
work  of  our  salvation  between  Christ  and  ourselves. 

Will  you  bear  with  me.  Sir,  if  I  am  forced  to  ex- 
press my  fears,  that  you  are  yet  under  too  great  re- 
mainders of  this  unhappy  disposition.  I  rejoice  in 
your  recovery  from  your  late  dangerous  mistake.  I 
cannot  but  hope,  that  you  have  "  chosen  the  good 
part,"  which  shall  not  be  taken  from  you.  But  what 
mean  the  frequent  returns  of  your  desponding  hours? 
Whence  do  your  hopes  and  fears  bear  proportion  to 
your  present  frames?  What  occasions  those  many 
dark  apprehensions,  not  only  that  you  have  not  yet 
an  interest  in  Christ,  but  that  you  shall  never  attain 
to  it?  I  entreat  you  to  consider,  that  Christ  came  to 
save  sinners;  and  that  we  must  come  to  him,  and  trust 
in  him  as  sinners,  having  no  valuable  qualification  of 
our  own  to  entitle  us  to  his  favour,  nothing  but  our 
guilt  and  pollution,  and  his  sufficiency  to  plead  for 
our  acceptance  with,  and  interest  in  him.  In  propor- 
tion as  you  look  to  your  own  qualifications  to  recom- 
mend you  to  Christ,  so  far  you  practically  make  a  Sa- 
viour of  your  good  works,  and  reject  the  terms  of  sal- 
vation by  Jesus  Christ.     As  it  is  certain,  that  you  can 


FAMILIAR     LETTERS.  247 

have  no  good  works,  which  are  acceptable  to  God  for 
any  saving  purpose,  till  you  have  faith  in  Christ ;  so 
it  is  also  certain,  that  yoii  need  not  seek  for  any  in 
order  to  your  cheerful  trust  in  him  and  dependence 
upon  him,  to  justify  you  by  his  righteousness,  to  sanc- 
tify you  by  his  Spirit,  and  to  "  make  you  an  heir  ac- 
cording to   the  hope  of  eternal  life.'^     The  gospel 
brings  glorious  tidings  of  salvation  to  perishing  sin- 
ners.    It  exempts  and  excludes  none  who  will  come 
to  Christ  for  life,  who  will  come  to  him  as  lost  sinners, 
under  a  sense  of  their  guilt  and  unworthiness;  who 
will  "  buy  of  him  wine  and  milk,  without  money  and 
without  price  ;''  and  who  will  "take  the  water  of  life 
freely."     Be  their  sins  ever  so  great,  "his  blood  will 
cleanse  them  from  all  their  sins."     Be  their  hearts 
ever  so  hard,  "  he  will  take  away  their  hearts  of  stone, 
and  give  them  hearts  of  flesh."     Be  they  ever  so  des- 
titute of  any  gracious  qualification,  "  of  his  fulness 
they  shall  receive,  even  grace  for  grace."    Whatever 
their  case  may  be,  they  may  safely  trust  in  him,  as 
the  author  of  eternal  salvation.    But  this,  alas!  is  the 
misery  and  ruin  of  multitudes,  who  are  pretending  to 
seek  salvation  by  Christ,  that  they  are  for  dividing  the 
work  of  their  salvation  between  liim  and  them :  and 
by  subtracting  the  honour  of  their  salvation  from  him, 
who  will  do  all  or  nothing  for  them,  though  "  they 
follow  after  the  law  of  righteousness,  they  do  not  ob- 
tain it ;  because  they  seek  it,  not  by  faith,  but  as  it 
were  by  the  works  of  the  law."     Here  then  you  see 
that  good  works  have  no  place  at  all.     We  are  to 
look  after  no  recommending  qualifications  for  an  in- 
terest in  Christ:  but  to  come  to  him  guilty  and  mise- 
rable as  we  are,  that  he  may  be  all  and  in  all,  be  all 
to  us,  and  do  all  in  us  and  for  us.     He  came  not  to 
call  the  righteous,  but  sinners  to  repentance.     Matt, 
ix.  13. 

I  must  further  add,  that  we  are  not  to  do  good 
works,  in  expectation  that  we  shall  by  them  obtain  a 
title  to  the  future  inheritance.  Heaven  is  a  purchased 
possession.  Our  title  to  it,  our  qualification  for  it,  our 
perseverance  in  the  way  that  leads  thither,  and  our 


248  FAMILIAR      LETTERS. 

eternal  enjoyment  of  the  glorious  inheritance,  are  all 
purchased  by  the  blood  of  Christ.  In  all  these  respects 
Christ  Jesus  is  our  hope;  and  when  "we  rejoice  in 
hope  of  the  glory  of  God,  we  must  rejoice  in  Christ 
Jesus,  having  no  confidence  in  the  flesh."  It  cannot 
be  too  deeply  impressed  upon  our  hearts,  that  it  is 
"  not  by  works  of  righteousness,  which  we  have  done, 
but  of  his  mercy,  that  God  saveth  us."  It  is  mere 
mercy  in  the  eternal  contrivance  of  our  salvation  by 
Christ;  mere  mercy,  in  his  incarnation,  humiliation, 
obedience  and  sufl'erings  for  us;  mere  mercy  in  the 
application  of  his  redemption  to  our  souls;  mere  mercy 
that  "  we  are  kept  by  the  power  of  God,  through  faith 
to  salvation;"  and  mere  mercy  that  Christ  will  at  last 
"  present  us  faultless  before  the  throne  of  God,  with 
exceeding  joy."  It  is  "to  the  praise  of  the  glory  of 
his  grace,  wherein  we  are  made  accepted  in  the  be- 
loved." Our  good  works  cannot  have  any  share  in  pur- 
chasing our  title  to  this  salvation.  They  cannot  make 
atonement  for  our  sins;  because  the  iniquity  of  our 
most  holy  things  stands  in  need  of  atonement.  They 
cannot  give  us  a  covenant-right  to  mercy;  because  we 
are  antecedently  sinners,  and  obnoxious  to  the  curses 
of  the  broken  lav/.  They  cannot  make  us  meet  for  sal- 
vation; because  by  their  imperfections  they  still  leave 
us  open  to  the  curse;  and  because  they  cannot  sanc- 
tify our  nature,  and  give  us  new  hearts.  Nor  can  they 
give  us  any  claim  to  the  special  influences  of  the 
Spirit  of  God;  because  then  our  sanctification  would 
be  of  debt  and  not  of  grace.  What  then  can  they  do  ? 
No  more,  than  to  bring  us  to  the  foot  of  a  sovereign 
God,  to  wait  upon  him  in  the  way  of  his  appoint- 
ments, that  "  he  would  work  in  us,  both  to  will  and 
to  do  of  his  good  pleasure." 

You  will  remember,  that  I  am  here  speaking  of  our 
being  entitled  to  salvation  by  our  good  works;  and 
not  of  their  usefulness  to  our  spiritual  and  eternal  wel- 
fare. In  the  former  sense,  they  must  be  utterly  dis- 
claimed ;  and  all  righteousnesses  esteemed  but  as  filthy 
rags;  as  I  have  particularly  shown  you  in  some  for- 
mer letters.     In  the  latter  sense,  they  must  be  dili- 


FAMILIAR       LETTERS.  249 

gently  and  painfully  pursued,  and  attended  to;  as  I 
shall  more  fully  set  before  you.  Our  business  there- 
fore is  with  most  earnest  application  to  "  watch  daily 
at  wisdom's  gates,  and  wait  at  the  posts  of  her  doors," 
to  use  our  most  active  endeavours  in  all  the  ways  of 
godliness,  righteousness,  and  charity,  doing  all  in  the 
name  of  Christ,  and  when  we  have  done  all  we  can, 
to  come  still  as  lost,  guilty,  worthless  and  helpless  sin- 
ners, self-loathing  and  self-condemning,  to  the  throne 
of  mercy,  acknowledging  that  to  us  belongs  shame 
and  confusion  of  face;  and  that  we  have  nothing  to 
plead  but  the  riches  of  redeeming  love,  and  the  bound- 
less grace  of  God  in  Christ,  for  the  acceptance  either 
of  our  persons  or  services.  In  our  highest  attainments, 
we  should  come  before  God  with  that  language  of 
faith,  Dan.  ix.  IS,  "We  do  not  present  our  supplica- 
tions before  thee,  for  our  righteousnesses,  but  for  thy 
great  mercies." 

I  shall  only  subjoin,  that  we  must  not  depend  upon 
our  good  works  for  a  progressive  sanctification,  for 
renewed  supplies  of  grace,  and  for  a  continued  pro- 
gress in  holiness  and  comfort,  unto  God's  heavenly 
kingdom.  It  is  a  dangerous  mistake,  which  too  many 
seem  to  fall  into,  that  we  are  to  depend  upon  Christ 
alone  for  justifying  righteousness:  but  trust  to  our 
own  active  endeavours  for  inherent  righteousness,  for 
victory  over  our  corruptions,  and  for  a  conformity  of 
heart  and  life  unto  the  divine  nature  and  will.  Thence 
it  is  that  although  they  carry  on  a  dreadful  struggle 
with  their  corruptions,  yet  these,  notwithstanding  all 
their  purposes,  promises,  vows,  watchings,  fastings, 
and  other  mechanical  endeavours,  will  still  prevail, 
and  often  throw  them  into  great  perplexity  and  con- 
fusion. They  are  sensible,  that  God  demands  their 
hearts;  and  that  it  is  impossible,  their  external  refor- 
mations should  be  acceptable,  while  their  hearts  are 
far  from  him,  and  led  away  with  divers  lusts.  With 
what  agony  and  toil  do  they  therefore  worry  with 
their  carnal  and  sensual  affections,  their  impetuous 
appetites  and  passions;  using  various  methods  of  mor- 
tification and  discipline,  to  correct  the  disorders  of 

17 


250  FAMILIAR     LETTERS. 

their  nature;  and  are  still  but  rolling  a  stone  up  hill, 
which  as  soon  as  they  let  go,  is  at  the  bottom  again. 
They  are  sensible,  that  God  requires  sincerity  in  the 
inward  man  in  all  the  duties  of  religious  worship. 
They  therefore  groan  under  the  burden  of  their  reli- 
gious defects,  their  deadness,  formality  and  wander- 
ing thoughts  in  their  approaches  to  God;  condemn 
every  duty  they  perform,  and  resolve  upon  more 
watchfulness  and  care  for  the  future:  but,  alas!  the 
difficulty  remains;  and  they  are  ready  to  sink  under 
discouraging  apprehensions  of  their  hypocrisy.  In- 
deed, when  they  gain  a  little  ground,  their  hopes  are 
revived,  and  their  endeavours  animated:  but  when 
deadness  and  corruption  prevail,  their  distress  and 
fear  return  and  prevail  with  them,  their  spirits  sink, 
and  they  are  ready  to  be  quite  discouraged.  How 
many  poor  souls  are  thus  labouring  in  the  very  fire, 
making  a  toilsome  and  melancholy  drudgery  of  reli- 
gion, by  their  legal  attempts,  and  their  spirit  of  bon- 
dage? 

How  far  these  characters  are  applicable  to  your- 
self. Sir,  you  can  best  tell.  But  this  I  know  by  ex- 
perience, that  so  far  as  this  legal  disposition  prevails 
in  us,  it  will  not  only  darken  our  way,  but  check  our 
progress  in  grace  and  holiness.  If  you  would  make 
any  proficiency  in  your  spiritual  course,  you  ought  to 
remember,  that  the  divine  life  must  be  carried  on  in 
the  soul,  in  the  same  manner,  and  by  the  same  means, 
that  it  was  begun  there.  We  are  not  only  justified 
by  faith;  but  we  must  be  sanctified  by  faith  too;  and 
of  Christ's  fulness  must  receive,  even  grace  for  grace. 
A  cheerful  dependence  upon  Christ  for  all  supplies  of 
grace  and  strength,  is  the  way  to  obtain  his  quicken- 
ing, comforting,  and  strengthening  influences;  to  have 
our  hearts  enlarged  in  the  service  of  God;  and  to 
run  the  way  of  his  commandments  with  delight.  We 
must  be  dead  to  the  law  (to  all  dependence  upon  it 
and  hope  from  it)  if  we  would  live  unto  God.  Gal. 
ii.  19.  Though  we  must  discharge  the  duties  of  the 
law,  and  live  in  conformity  to  it:  yet  these  must  be 
done  with  a  gospel  spirit,  from  gospel  principles  and 


FAMILIAR     LETTERS.  251 

motives.  ^'  What  the  law  could  not  do,  in  that  it  was 
weak  through  the  flesh,  God  sending  his  own  Son,  in 
the  likeness  of  sinful  flesh,"  and  ^' for  sin,  condemned 
sin  in  the  flesh."  Would  you  then  maintain  a  truly- 
spiritual  life,  "  The  life  which  you  live  in  the  flesh, 
must,  be  by  the  faith  of  the  Son  of  God,"  Gal.  ii.  20. 
Would  you  maintain  a  conversation  worthy  of  your 
holy  profession,  "your  good  conversation,"  must  be 
"in  Christ,"  1  Pet.  iii.  16.  W^ould  you  live  in  the 
love  of  God  and  your  neighbour,  it  is  "  faith  which 
works  by  love,"  Gal.  v.  6.  Would  you  get  a  victory 
over  the  world,  and  all  its  allurements,  "This  is  the 
victory  that  overcometh  the  world,  even  our  faith," 
1  John  V.  4.  Would  you  be  able  to  withstand  temp- 
tations, it  is  "the  shield  of  faith,  by  which  you  will 
be  able  to  quench  the  fiery  darts  of  the  wicked,"  Eph. 
vi.  16.  Would  you  walk  honestly  as  in  the  day," 
you  "  must  put  on  the  Lord  Jesus  Christ,"  Rom.  xiii. 
13,  14.  Would  you  be  strengthened  in  the  service 
of  God  against  all  opposition,  you  must  "  be  strong  in 
the  Lord,  and  in  the  power  of  his  might,"  Eph.  vi. 
10.  Would  you  have  your  heart  purified  from  sinful 
lusts,  appetites  and  passions,  you  must  get  "  your 
heart  purified  by  faith,"  Acts  xv.  9.  Would  you  go 
on  in  your  way  rejoicing,  you  must  "rejoice  in  Christ 
Jesus,  having  no  confidence  in  the  flesh,"  Phil.  iii.  3. 
Would  you  persevere  in  the  fear  and  service  of  God, 
"  you  must  be  kept  by  the  power  of  God  through  faith 
unto  salvation,"  1  Pet.  i.  5.  Sir,  it  is  not  your  busi- 
ness to  run  without  legs,  or  fly  without  wings;  but  to 
go  "forth  in  the  strength  of  the  Lord  God."  Despair 
of  all  sufliciency  of  your  own,  to  mortify  your  corrup- 
tions, and  quicken  your  soul  in  the  ways  of  God  and 
godliness.  Humbly  repair  to  the  Lord  Jesus  Christ, 
and  cheerfully  trust  in  him  for  grace  and  strength,  to 
make  a  successful  progress  in  your  spiritual  course. 
Let  not  your  imperfections  or  corruptions  discourage 
you;  nor  let  your  good  purposes  or  performances  be 
the  ground  of  your  hopes:  but  in  a  diligent  use  of 
gospel  means,  "commit  your  way  to  the  Lord,  trust 
also  in  him,  and  he  will  bring  it  to  pass."     I  think, 


252  FAMILIAR      LETTERS. 

you  cannot  so  far  misunderstand  me,  as  to  suppose  I 
am  exhorting  you  to  depend  on  Christ  for  holiness, 
in  the  careless  neglect  of  good  works.  This  would 
be  presumption  and  not  faith.  No!  I  am  exhorting 
you  to  a  realizing  impression,  that  your  good  works 
will  not  sanctify  your  heart,  your  affections,  or  con- 
versation; when  you  have  done  all  you  can,  that  you 
must  rely  wholly  upon  the  Lord  Jesus  Chrsist,  and 
that  you  may  rely  confidently  upon  him,  to  fulfil  the 
good  pleasure  of  his  goodness  in  your  soul:  and  carry 
you  on  from  grace  to  grace,  and  from  strength  to 
strength,  till  you  come  to  the  measure  of  the  stature 
of  a  perfect  man  in  Christ  Jesus.  Thus  I  have  shown 
you  negatively  in  some  instances,  to  what  purposes 
our  good  works  are  not  necessary,  and  in  what  re- 
spects they  may  not  be  depended  upon. 

I  proceed  in  the  next  place  to  show  you  affirma- 
tively, in  what  respects  they  are  of  necessity;  and  to 
what  purposes  they  must  be  done  by  all  those  who 
would  approve  themselves  Christians  indeed. 

1.  Then  good  works  are  necessary,  as  being  one 
design  of  our  election,  redemption,  and  eftectual  voca- 
tion. They  are  one  end  of  our  election.  "  God  hath 
chosen  us  in  Christ,  before  the  foundation  of  the 
world,  that  we  should  be  holy  and  without  blame  be- 
fore him  in  love,'^  Eph.  i.  4.'  And  it  is  by  a  life  of 
good  works,  and  a  progress  in  holiness,  that  we  are 
to  make  it  evident  to  ourselves,  that  we  were  ^'chosen 
unto  salvation,  through  sanctification  of  the  Spirit, 
and  belief  of  the  truth."  And  accordingly  we  are 
exhorted  in  this  way,  "  to  give  diligence  to  make  our 
calling  and  election  sure,"  2  Pet.  i.  10.  Good  works 
are  likewise  one  end  and  design  of  our  redemption  in 
Christ.  He  "gave  himself  for  us,  that  he  might  re- 
deem us  from  all  iniquity,  and  purify  unto  himself  a 
peculiar  people,  zealous  of  good  works,"  Tit.  ii.  14. 
And  they  who  are  indeed  interested  in  this  redemp- 
tion, who  indeed  have  believed  in  God  our  Saviour, 
who  sincerely  trust  in  Christ  for  needed  supplies,  will 
feel  the  power  of  his  grace,  quickening  their  souls, 
and  exciting  in  them  a  zealous  carefulness  to  main- 


FAMILIAR      LETTERS 


253 


tain  good  works:  and  therefore  such  have  no  grounds 
to  conclude  upon  their  interest  in  Christ,  who  Vive 
careless,  sensual  lives,  in  the  neglect  of  duty  to  God, 
of  righteousness  or  charity  to  men;  or  in  a  willing 
indulgence  of  any  way  of  sinning.  I  may  add, 
good  works  are  also  the  end  of  our  vocation.  "  God 
hath  called  us  unto  holiness,"  1  Thess.  iv.  7.  We 
are  accordingly  instructed,  that  "  as  he  which  hath 
called  us  is  holy,  so  we  should  be  holy  in  all  manner 
of  conversation,"  1  Pet.  i.  15.  None  therefore  have 
any  grounds  to  flatter  themselves  with  the  dream  of 
a  regenerate  state,  while  they  indulge  themselves  in 
any  sinful  way,  or  live  in  the  neglect  of  good  works; 
whatever  experiences  they  may  pretend  to,  or  what- 
ever joys  and  comforts  they  may  entertain.  "  This 
we  are  to  affirm  constantly,  that  they  which  believe 
in  God,  must  be,  and  will  be  careful  to  maintain  good 
works,"  Tit.  iii.  8.  Though  good  works  are  not  the 
fountain  and  foundation  of  a  renewed  nature,  they 
are  always  the  streams  that  flow  from  that  fountain, 
and  the  superstructure  upon  that  foundation.  Though 
they  do  not  sanctify  us,  they  are  the  natural  and  ne- 
cessary actings  and  operations  of  a  sanctified  heart. 
An  unholy  life  gives  the  lie  to  our  profession  of  a 
holy  state;  and  infers  on  us  the  just  denomination  of 
liars.  1  John  ii.  4.  It  defeats  all  pretensions  to  effec- 
tual calling;  it  contradicts  the  very  end  of  conversion; 
and  is  contrary  to  the  unalterable  tendency  of  the 
new  nature.  Grace  is  given  for  exercise;  and  is  a 
vital,  operative  principle.  We  shall  therefore  receive 
the  grace  of  God  in  vain,  if  the  principle  be  not  ex- 
erted in  agreeable  practice. 

2.  Good  works  are  necessary,  as  they  belong  to 
the  way  leading  to  heaven,  and  are  preparative  for 
the  possession  of«  it.  They  are  so  necessary  in  this 
respect,  that  it  is  certain,  that  no  man  who  has  the 
opportunity  after  his  conversion  for  a  life  of  good 
works,  will  ever  get  to  heaven  in  any  other  way. 
"Without  holiness  no  man  shall  see  the  Lord,"  Heb. 
xii.  14.  We  must  not  only  "  enter  in  at  the  strait 
gate,"  but  walk  in  "the  narrow  way  which  leadeth 


254  FAMILIAR     LETTERS. 

unto  life."  Christ  is  the  supreme  and  comprehensive 
way:  but  hoUness  is  a  subordinate  and  subservient 
way.  Neither  do  any  walk  in  Christ,  unless  they 
walk  before  him  in  true  holiness.  They  who  would 
hope  for  heaven  hereafter,  must  have  it  begun  in  their 
souls  here.  Their  hearts  must  be  in  some  measure 
conformed  to  the  Divine  nature  and  will,  that  they 
may  be  attempered  and  qualified  for  the  enjoyments 
and  employments  of  the  heavenly  world.  How  could 
such  men  find  comfort  and  pleasure  in  the  eternal 
service  of  God,  to  whom  his  service  here  is  ungrate- 
ful and  burdensome?  None  therefore  are  in  the  way 
to  heaven,  but  they  who  by  a  life  of  holiness  are  pre- 
paring, and  labouring  after  a  "meetness  to  be  a  par- 
taker of  an  inheritance  among  the  saints  in  light. '^ 
There  is  nothing  more  certain,  than  that  a  life  of  sin 
and  impiety,  sloth  and  irreligion,  leads  down  to  the 
chambers  of  death:  and  it  is  therefore  equally  cer- 
tain, that  Clirist  Jesus  leads  none  to  heaven  in  that 
road.  It  is  true,  indeed,  that  we  may  be  in  the  way 
to  heaven,  while  compassed  with  many  infirmities, 
while  groaning  under  much  deadness  and  formality 
in  duty,  while  liable  to  many  involuntary  surprises 
into  sin,  while  greatly  defective  in  our  religions  at- 
tainments, and  in  our  conduct  both  towards  God  and 
man.  But  they  have  not  this  hope,  who  live  in  the 
wilful  neglect  of  known  duty,  who  deliberately  in- 
dulge themselves  in  known  ways  of  sinning  against 
God.  Who  roll  any  iniquity  as  a  sweet  morsel  under 
their  tongue;  or  live  in  an  allowed  violation  of  the 
laws  of  righteousness,  charity,  and  peace  towards  men. 
"If  any  man  have  not  the  Spirit  of  Christ,  he  is  none 
of  his."  And  if  any  man  have  the  Spirit  of  Christ, 
the  fruit  of  the  Spirit  in  him  will  be  "love,  joy,  peace, 
long-suflering,  gentleness,  goodness,  faith,  meekness, 
temperance:"  and  "they  who  live  in  the  Spirit,  will 
also  walk  in  the  Spirit."  We  must  "  by  a  patient 
continuance  in  well  doing,  seek  for  glory,  honour, 
and  immortality,"  if  we  would  inherit  eternal  life. 

3.  Good  works  are  necessary  as  acts  of  obedience 
to  God's  commands;  and  a  just  acknowledgment  of 


FAMILIAR     LETTERS 


255 


his  dominion  over  us.  By  right  of  creation,  the  bless- 
ed God  has  an  unalienable  claim  to  homage  and  ho- 
nour from  us.  By  the  immutable  laws  of  our  very 
being  and  nature,  as  his  creatures  and  dependents, 
we  are  under  bonds  of  subjection  and  obedience  to 
him.  The  grace  of  the  gospel  does  not  cancel  those 
natural  obligations,  or  lessen  the  force  of  them.  Christ 
came  not  to  destroy  the  law:  nor  do  we  make  void 
the  law  through  faith,  but  rather  establish  it.  The 
great  God  has  not  laid  down  his  right  of  sovereignty 
and  dominion  over  us,  by  affording  us  a  medium  of 
reconciliation  to  himself,  and  a  title  to  eternal  happi- 
ness: but  rather  has  that  way  laid  us  under  further 
and  stronger  obligations  to  obedience.  Our  freedom 
from  the  curse  and  severe  demands  of  the  moral  law, 
as  a  covenant  of  life,  is  so  far  from  freeing  us  of  our 
duty  towards  it  as  a  rule  of  practice,  or  excusing  us 
from  a  careful  observance  of  its  precepts,  that  the  glo- 
rious liberty  we  are  made  partakers  of,  is  given  us 
for  this  very  end,  "  that  we  may  serve  God  without 
fear,  in  holiness  and  righteousness  before  him,  all  the 
days  of  our  lives."  Though  the  moral  law  be  pre- 
sented to  us  now  under  some  different  respects  and 
considerations,  from  what  it  was  originally,  yet  the 
same  law  remains  the  rule  of  obedience,  confirmed 
and  enforced,  (as  such,)  by  the  gospel  itself.  Whence 
it  follows,  that  to  live  a  careless,  sinful,  sensual,  world- 
ly life,  in  the  neglect  of  our  duty  towards  God,  our 
neighbour,  and  ourselves,  is  more  aggravated  rebel- 
lion against  God,  than  the  same  life  of  impiety  would 
have  been  under  the  covenant  of  works.  For  now  a 
life  of  impiety  is  not  only  a  violation  of  the  precepts 
of  the  law,  but  of  the  gospel  too.  And  the  greater 
discoveries  God  has  been  pleased  to  make  of  his  glo- 
rious perfections,  the  greater  manifestations  he  has 
made  of  his  goodness  and  mercy,  the  greater  are  our 
obligations  to  obedience,  and  consequently  the  greater 
will  be  our  rebellion,  as  well  as  ingratitude,  if  we  con- 
tinue disobedient.  We  are  therefore  to  consider,  that 
instead  of  God's  suspending  his  right  of  dominion,  or 
abating  our  obligations  to  obedience,  under  the  pre- 


256  FAMILIAR     LETTERS. 

sent  dispensation  of  the  gospel  light  and  love,  he  re- 
quires and  expects  of  ns  greater  watchfulness  and 
care  to  please  and  honour  him,  greater  purity  and 
holiness,  than  under  the  more  legal  and  imperfect  dis- 
pensation of  Moses.  It  is  undoubtedly  true,  that 
those  sins  and  imperfections  which  were  consistent 
with  a  state  of  grace,  under  the  Mosaic  dispensation, 
are  not  so  now  under  the  Christian  dispensation; 
wherein  not  only  we  have  more  light  and  knowledge, 
but  Christians  indeed  do  obtain  more  purifying  and 
quickening  influences  of  the  Spirit,  than  they  then 
ordinarily  did.  There  is  therefore  no  room  to  exten- 
uate our  falls  into  sin,  by  the  examples  of  the  Jewish 
saints.  For  though  that  ministration  was  glorious, 
yet  "  the  ministration  of  the  Spirit  is  more  glorious, 
has  a  glory  that  vastly  excelleth,"  2  Cor.  iii.  8,  9,  10. 
By  the  "  beholding  of  which  glory  of  the  Lord,  we 
are  changed  into  the  same  image,  from  glory  to 
glory;^'  v.  18.  Our  enjoying  the  promises  of  the  gos- 
pel lays  us  under  the  strongest  and  most  indispensa- 
ble obligations,  to  "cleanse  ourselves  from  all  filthi- 
ness  of  flesh  and  spirit,"  and  to  "  perfect  holiness  in 
the  fear  of  God;''  2  Cor.  vii.  1.  God  forbid  that 
any  of  us  "should  continue  in  sin,  that  grace  may 
abound:"  or  turn  ^^  the  grace  of  God  into  lascivious- 
ness."  This  would  determine  us  to  be  "ungodly 
men,  who  deny  the  only  Lord  God,  and  our  Lord  Je- 
sus Christ."  Jude  4.  Hence  it  is,  that  the  disobe- 
dience of  gospel  sinners  will  bring  upon  them  the 
greatest  and  most  dreadful  damnation.  See  Heb.  x. 
29. 

4.  Good  works  are  necessary,  as  expressions  of  our 
gratitude  to  God  for  all  his  goodness  to  us,  more  es- 
pecially for  gospel  grace,  and  most  especially  for  the 
gracious  influences  of  his  blessed  Spirit.  Impossible 
it  is,  for  us  to  have  any  due  conception,  how  great 
our  debt  of  gratitude  is,  to  our  infinite  benefactor. 
"'  He  has  made  us,  and  not  we  ourselves,  his  hands 
have  framed  and  fashioned  us  round  about."  He  has 
preserved  us  through  innumerable  difiiculties  and 
dangers,  and  all  our  lives  continually  followed  us 


FAMILIAR      LETTERS.  257 

with  loving  kindness  and  tender  mercies.  He  has 
made  this  mighty  globe  for  our  use,  with  all  its  amaz- 
ing variety  of  furniture,  fitted  to  supply  us  with  what- 
ever is  necessary,  convenient,  comfortable,  or  de- 
lightful. He  has  distinguished  us  very  much  from 
the  greatest  part  of  our  fellow  creatures,  by  the  abun- 
dance of  our  enjoyments,  and  the  greatness  of  our 
privileges.  And  if  all  these,  and  the  innumerable 
other  instances  of  the  inexpressible  kindness  and 
goodness  of  God  to  us,  be  not  sufficient  to  excite  our 
gratitude,  and  to  attract  our  affections  to  such  an  in- 
finite fountain  of  benevolence,  yet  certainly  our  re- 
demption by  Jesus  Christ,  our  enjoyment  of  gospel 
ordinances,  our  advantages  to  live  to  God  in  this 
world,  and  to  be  eternally  happy  in  the  enjoyment  of 
him  in  the  future  state  of  everlasting  light  and  love, 
are  enough  to  carry  our  minds  beyond  admiration, 
and  even  to  overwhelm  them  with  astonishment. 
And  what  returns  does  the  glorious  God  expect  from 
us,  for  all  this?  No  more,  than  the  love  and  obe- 
dience of  our  thankful  hearts  and  fruitful  lives:  No 
more,  than  to  live  to  him,  and  delight  in  him,  grate- 
fully to  receive,  and  faithfully  to  improve  the  benefits 
he  is  bestowing  upon  us.  He  requires  nothing  of  us, 
but  that  we  should  be  ready  to  every  good  work,  out 
of  love  and  gratitude  to  God.  How  unworthy  shall 
we  therefore  be  for  ever,  of  one  smile  of  his  counte- 
nance, or  the  least  favour  and  kindness,  if  the  infinite 
goodness  of  G^bd,  his  infinite  love  and  compassion 
in  Christ,  do  not  constrain  us,  to  renounce  our  lusts 
and  idols,  and  make  it  our  delightful  endeavour  to 
seek  and  serve  him!  He  may  well  expostulate  with 
such,  as  with  his  ancient  people,  "Will  ye  thus  re- 
quite the  Lord,  0  foolish  peo])le,  and  unwise!"  He 
justly  may,  and  certainly  will  exclude  from  the  glory 
and  blessedness  of  his  eternal  praises,  those  who 
have  not  hearts  to  love  him,  and  serve  him,  and 
praise  him  here.  They  who  have  ever  tasted  that 
the  Lord  is  gracious,  and  have  any  becoming  sense 
of  their  obligations  to  him,  will  study  what  they  shall 
render  to  the  Lord  for  all  his  benefits;  they  will  de- 


258  FAMILIAR      LETTERS. 

light  in  endeavours  to  glorify  him;  they  will  be  soli- 
citously careful  of  a  constant  conformity  to  his  will, 
and  take  a  peculiar  pleasure  and  pains  in  following 
after  holiness. 

5.  As  I  have  distinctly  considered  in  my  last,  good 
works  are  necessary  evidences  of  the  truth  and  sin- 
cerity of  our  faith  in  Christ.  And  I  need  only  add 
here,  It  is  a  faithful  saying,  which  cannot  be  too  much 
insisted  upon,  that  they  who  pretend  to  have  believed 
in  God,  must  be  careful  to  maintain  good  works.  All 
their  profession  of  religion,  all  their  imaginary  faith 
in  Christ,  all  their  peace  and  joy,  all  their  appearance 
in  the  cause  of  truth,  all  their  seeming  zeal  for  the 
glory  of  God,  the  interest  of  religion,  and  the  conver- 
sion and  salvation  of  sinners,  or  whatever  else  they 
may  suppose  evidences  of  their  renewed  state,  will 
prove  but  as  sounding  brass  and  tinkling  cymbal, 
without  a  real  life  of  good  works.  Such  are  greatly 
to  be  pitied,  who  can  have  peace  from  any  supposed 
experiences  of  grace,  while  they  walk  in  the  imagina- 
tions of  their  own  hearts.  The  Lord  Jesus  Christ 
will  own  none  as  belonging  to  him,  but  those  who  are 
a  peculiar  people,  in  some  measure,  zealous  of  good 
works.  He  will  in  the  day  of  accounts  declare  to  all 
others,  that  he  never  knew  them,  and  sentence  them 
to  depart  from  him,  as  workers  of  iniquity.  But  to 
this  I  have  spoken  particularly  already,  and  there- 
fore shall  only  subjoin  here,  that  obedience  is  the 
genuine  exercise,  and  therefore  a  necT3ssary  evidence 
of  faith  unfeigned.  What  are  good  works,  but  works 
of  faith;  or  faith  in  operation,  exciting  other  graces 
to  their  proper  action  and  exercise?  Without  we  ex- 
emplify the  '^  obedience  of  faith,  our  faith  is  vain." 

6.  Good  works  are  necessary  to  honour  our  pro- 
fession, to  adorn  the  doctrine  of  God  our  Saviour, 
and  to  bring  glory  to  his  name.  There  is  nothing  in- 
fers a  greater  scandal  upon  our  holy  religion,  than 
the  unsanctified  lives  of  its  professors.  This  gives 
occasion  to  the  enemies  of  the  cross  of  Christ,  to  blas- 
pheme his  name,  and  speak  evil  of  the  way  of  truth; 
to  call  religion  itself  a  cheat;  and  judge  all  that  make 


FAMILIAR     LETTERS.  259 

an  appearance  of  holiness,  to  be  hypocrites  and  false 
pretenders.  This  casts  a  stumbling  block  in  the  way 
of  poor  souls,  that  are  beginning  to  look  Zionward; 
and  proves  a  sad  temptation  to  apostasy.  This  hard- 
ness secures  sinners  in  their  sinful  courses,  and  paci- 
fies their  consciences,  from  the  thought  that  such  who 
make  pretences  to  religion,  are  impious  and  wicked, 
as  well  as  they.  And  what  is  still  worse,  "if  while 
we  seek  to  be  justified  by  Christ,  we  ourselves  also 
are  found  sinners,"  this  brings  great  dishonour  upon 
our  blessed  Saviour,  as  though  he  were  the  minister 
of  sin,  and  has  a  dreadful  tendency  to  render  the 
means  of  grace  inefi'ectual,  to  quench  the  Spirit,  and 
to  drive  the  very  form,  as  well  as  power  of  godliness 
out  of  the  world.  You  therefore  see  the  necessity  of 
good  works  and  of  a  holy  life,  if  we  have  any  value 
for  the  interest  of  Christ's  kingdom  in  the  world,  any 
pity  to  the  precious  souls  of  men,  any  regard  to  the 
honour  of  our  blessed  Saviour,  and  the  holy  religion 
which  we  profess,  and  any  desire  to  escape  having 
the  guilt  of  other  men's  sins,  as  well  as  our  own, 
charged  to  our  account  in  the  day  of  Christ.  If  there 
be  any  force  in  these  and  many  other  like  motives,  to 
prompt  us  to  a  life  of  holiness,  we  who  profess  our- 
selves Christians,  should  approve  ourselves  "  a  chosen 
generation,  a  royal  priesthood,  an  holy  nation,  a  pe- 
culiar people,  to  show  forth  the  praises  of  him,  who 
has  called  us  out  of  darkness  into  his  marvellous 
light,"  1  Pet.  ii.  9.  Indeed  the  chief  end  of  man  is 
to  glorify  God!  It  is  the  design  of  our  creation:  and 
it  is  the  design  of  our  redemption.  "  For  ye  are 
bought  with  a  price  ;  therefore  glorify  God  in  your 
body,  and  in  your  spirit,  which  are  God's,"  1  Cor.  vi. 
20.  It  is  the  design  of  our  baptism  and  profession, 
and  of  all  our  experience  of  the  operations  of  the  Spi- 
rit of  grace,  and  should  be  the  scope  of  all  our  con- 
versation and  practice.  But  how  shall  we  act  in  cor- 
respondence to  this  design,  unless  "  we  care  for  the 
things  of  the  Lord,  that  we  may  be  holy,  both  in  body 
and  spirit,  diligently  following  every  good  work?" 
We  should  study,  "  v/hatever  we  do,  to  do  all  to  the 


260  FAMILIAR      LETTERS. 

glory  of  God,"  1  Cor.  x.  31.  And  to  this  purpose  it 
is  necessary,  that  we  *' follow  not  that  which  is  evil, 
but  that  which  is  good."  For  "  by  breaking  the  law, 
we  dishonour  God:"  but  "  herein  is  he  glorified,  that 
we  bear  much  fruit,"  in  an  exemplary  and  useful 
life. 

7.  Good  works  are  likewise  necessary  to  our  in- 
ward peace  and  comfort.  We  often  see  that  obser- 
vation verified,  that  the  '^  wicked  are  like  a  troubled 
sea  when  it  cannot  rest,  whose  waters  cast  up  mire 
and  dirt ;"  and  that  "  there  is  no  peace  to  the  wicked." 
They  must  have  seared  consciences  indeed,  who  can 
have  peaceable  minds  in  a  progress  of  sin,  and  in  the 
neglect  of  practical  godliness.  A  truly  tender  con- 
science will  always  remonstrate  against  the  indul- 
gence of  any  sin,  either  of  omission  or  commission. 
And  how  unhappy  and  uncomfortable  a  life  is  it  to 
have  our  own  hearts  condemning  us,  to  have  a  worm 
gnawing  in  our  breasts,  to  have  conscience  applying 
the  terrors  of  the  law,  and  representing  to  us  our  guilt 
and  danger?  And  yet  this  cannot  be  avoided  without 
a  life  of  good  works.  We  cannot  have  grounds  of  re- 
joicing, but  from  ''  the  testimony  of  our  consciences, 
that  in  simplicity  and  godly  sincerity,  not  with  fleshly 
wisdom,  but  by  the  grace  of  God  we  have  had  our 
conversation  in  the  world,"  2  Cor.  i.  12.  As  they 
who  live  careless  and  sensual  lives,  cannot  have  good 
evidences  of  a  renewed  nature  and  a  safe  state,  they 
must  necessarily  be  strangers  to  that  joy  and  comfort, 
which  flows  from  the  refreshing  views  of  an  interest 
in  the  covenant  of  grace,  and  from  the  sense  of  our 
having  the  eternal  God  for  our  father  and  friend, 
compassionately  to  provide  for  us  here,  and  to  make 
us  eternally  happy  in  the  enjoyment  of  himself.  They 
must  likewise  be  altogether  strangers  to  the  unspeak- 
able consolation  which  flows  from  a  life  of  commu- 
nion with  God.  For  this  is  never  obtained  without 
a  progress  of  holiness  and  good  works.  If  therefore 
we  would  have  the  continual  feast  of  a  peaceful  con- 
science ;  if  we  would  enjoy  a  comfortable  view  of  the 
divine  favour,  and  "  rejoice  in  hope  of  the  glory  of 


FAMILIAR     LETTERS.  26 1 

God;"  if  we  would  find  by  blessed  experience,  that 
the  ways  of  wisdom  are  ways  of  pleasantness  and  all 
her  paths  are  peace;"  if  we  would  obtain  the  feelings 
of  the  blessed  Spirit,  the  earnest  of  our  eternal  inhe- 
ritance, and  the  foretaste  of  heavenly  happiness, 
which  are  enjoyments  vastly  preferable  to  all  the 
pleasures  of  sense,  we  must  "  add  (o  our  t^ailh  virtue," 
and  maintain  a  life  of  holiness  and  good  works.  For 
'Mf  we  say,  that  we  have  fellowship  with  him,  and 
walk  in  the  darkness,  we  lie,  and  do  not  the  truth," 
1  John  i.  6.  Bnt  "then  shall  I  not  be  ashamed,  when 
I  have  respect  to  all  God's  commandments.  Great 
peace  have  they  which  love  his  law,  and  nothing 
shall  offend  them,"  Psalms  cxix.  6,  165. 

I  might  in  several  other  particulars  exemplify  to 
you  thenecessity  of  good  works:  but  you  will  probably 
acknowledge,  that  I  have  said  enough  already  to  take 
off  the  odium  cast  upon  us,  as  if  we  denied  the  neces- 
sity of  good  works  in  reference  to  salvation.  I  shall 
therefore  only  add, 

8.  Good  works  are  necessary  in  order  to  our  escap- 
ing eternal  ruin  and  misery.  I  have  shown  you  in- 
deed, and  I  think  it  sufficiently  proved,  that  they  are 
not  necessary  as  an  atonement  for  our  sins,  or  as 
what  will  appease  the  wrath  of  God,  and  procure  us 
an  acquittance  from  guilt,  and  a  right  to  be  treed  from 
condemnation.  But  still  it  is  nevertheless  certain, 
that  in  fact  no  man  will  escape  the  amazing  horrors 
of  eternal  perdition,  who  has  had  opportunity  for  a 
religious  life,  and  yet  has  not  been  fruitful  in  good 
works.  This  will  be  the  final  test,  to  prove  our  sin- 
cerity towards  God:  and  the  eternal  judgment  will 
turn  upon  this  evidence.  The  great  judge  of  the 
world  will  quickly  appear,  and  "his  reward  will  be 
with  him,  to  render  unto  every  man  according  as  his 
works  have  been;"  and  then  he  will  inflict  on  those 
"who  are  contentious  and  do  not  obey  the  truth,  but 
obey  unrighteousness,  indignation  and  wrath,  tribula- 
tion and  anguish,"  Rom.  ii.  8,  9. 

As  therefore  it  is  not  a  small  matter  to  inhabit  the 
dreadful  flames  of  hell^the  seat  of  enraged  justice  and 


262  FAMILIAR      LETTERS. 

burning  vengeance,  through  eternal  ages,  it  cannot 
but  be  of  the  greatest  importance  to  take  pains  to 
escape  it:  to  "repent  and  obey  the  gospel,'^  to  watch 
and  pray,  to  be  active  and  diligent  in  all  the  ways  of 
religion,  if  so  be  *' we  may  be  accounted  worthy  to 
escape,''  that  tremendous  misery,  and  made  meet  to 
"stand  before  the  Son  of  Man."  We  have  no  other 
choice  before  us,  but  to  be  holy  here,  or  unhappy  for 
ever.  We  must  obtain  grace  from  God,  and  live  to 
him  in  the  exercise  of  grace,  or  be  separated  from  his 
presence  for  ever,  as  unmeet  objects  of  his  favour. 
And  will  not  all  readily  acknowledge,  that  the  for- 
mer is  infinitely  to  be  preferred  by  every  one,  who 
has  any  just  value  for  his  present  interest,  or  for  his 
eternal  happiness!  How  absurd  is  it  in  the  view  of 
common  reason,  to  "  love  death,"  or  choose  an  "  evi- 
dent token  of  perdition,"  by  being  the  servants  of 
sin,"  and  "obeying  it  in  the  lusts  thereof!" 

I  hope,  Sir,  I  have  now  answered  not  only  your 
question,  but  your  expectation.  And  yet  that  I  may 
obviate  all  mistakes,  I  will  endeavour  to  give  you  a 
review  of  the  whole,  in  some  plain,  familiar,  and  prac- 
tical directions. 

If  you  suppose  yourself  in  an  unregenerate  state, 
be  found  most  earnestly  diligent  in  the  duties  of  re- 
ligion, in  the  use  of  the  means  of  grace,  and  in  endea- 
vours of  a  conformity  of  life  to  the  will  of  God,  as  the 
way  in  which  God  will  be  inquired  of  by  you,  that 
he  may  bestow  his  converting  and  sanctifying  grace 
upon  you.  It  is  true,  that  God  is  the  sovereign  author 
and  donor  of  his  own  special  favours:  but  it  is  also 
true,  that  he  has  given  you  no  encouragement  to  hope 
for  them,  in  any  other  way  but  that  of  duty.  In  this 
way  therefore  do  you  be  found;  pleading  with  hinx 
for  the  influences  of  his  Holy  Spirit,  to  draw  you  to 
Christ,  and  to  work  the  work  of  faith  with  power  in 
your  soul.  In  this  way  you  may  hope  in  his  mercy, 
not  indeed  for  the  sake  of  your  duties,  but  for  the 
sake  of  Christ's  infinite  merits,  and  the  boundless 
grace  and  goodness  of  the  Divine  nature.  But  in  the 
neglect  of  "this  way  of  duty,  you  have  not  the  least 


FAMILIAR     LETTERS 


263 


encouragement  from  the  word  of  God,  to  hope  for 
the  renewing  influences  of  the  blessed  Spirit;  without 
which  you  are  undone  eternally. 

However,  though  even  an  unregenerate  man  must 
thus  ^^  strive  to  enter  in  at  the  strait  gate,''  you  must 
yet  consider  and  realize  to  yourself,  that  you  are  utter- 
ly incapable  of  that  obedience  which  the  gospel  re- 
quires, without  faith  in  Christ.     Faith  is  the  first  act 
of  evangelical  obedience,  the  root  of  all  other  graces, 
and  the  principle  of  all  such  religious  duties  as  God 
will  own  and  accept.  For  "  without  faith  it  is  impos- 
sible to  please  God,"  Heb.  xi.  6.     You  must  "live  in 
the  Spirit,"  before  you  can  "  walk  in  the  Spirit." 
Your  first  business   therefore  is,  not  only  earnestly  to 
pray  to  God,  that  he  would  draw  you  to  Christ:  but 
you  must  endeavour  to  look  to  this  precious  Saviour, 
as  to  a  sufficient  fountain  of  all  grace,  trusting  your 
soul  in  his  hands,  with  encouraging  hope  of  justifica- 
tion by  his  righteousness,  and  sanctification  by  his 
Spirit.     If  your  faith  be  sincere,  you  thereby  lay  a 
foundation  of  spiritual  and  acceptable  obedience :  but 
if  not,  the  best  works  that  you  can  perform,  will  be 
only  external,  hypocritical,  legal,  and  slavish   per- 
formances.    You  must  therefore  be  brought  to  act 
faith  in  Christ  for  holiness,  as  the  beginning  of  that 
salvation  which  you  hope  to  obtain  from  him.     You 
are  not  to  look  upon  a  life  of  holiness  and  spiritual 
obedience,  as  the  condition  of  your  salvation,  but  as 
the  salvation  itself,  which  you  hope  for,  actually  be- 
gun in  your  soul;  and  you  have  as  much  warrant 
from  the  invitations  and  promises  of  the  gospel,  to 
trust  in  the  Lord  Jesus  Christ  for  this  renovation  of 
your  nature  by  his  Spirit,  as  for  the  justification  of 
your  person  by  his  blood,  or  for  an  eternal  inheritance 
with  the  saints  in  light.     And  you  must  accordingly 
depend  upon  him  for  it,  and  ask  it  of  him  in  faith,  or 
never  obtain  it. 

I  have  proposed  these  things  to  you,  upon  the  sup- 
position that  you  have  not  satisfying  evidences  of  a 
converted  state.  Let  us  now  then  suppose  the  case  to 
be  otherwise;  and  you  comfortably  persuaded  that 


264  FAMILIAR     LETTERS. 

you  have  experienced  the  happy  change.  An  humble 
and  cheerful  dependence  upon  Christ  for  new  sup- 
plies of  grace,  must  still  be  the  source  of  your  perse- 
vering obedience.  Go  on  then  to  trust  in  him;  and 
you  will  find  that  he  will  not  fail  your  expectations. 
You  will  find,  that  his  grace  is  sufficient  for  you. 

But  do  not  deceive  yourself  with  an  imagination  of 
your  trusting  in  Christ,  amidst  a  course  of  sinful  neg- 
ligence and  inactivity.  Remember,  that  good  works 
are  of  indispensable  obligation,  and  of  absolute  neces- 
sity in  the  respects  before  mentioned.  You  must  not 
only  trust  in  Christ  to  fulfil  his  good  pleasure  in  you: 
but  you  must  live  to  him,  in  the  exercise  of  that  grace 
and  strength,  which  you  derive  from  him.  In  a  hum- 
ble confidence  in  his  sanctifying  and  quickening  influ- 
ences, you  must  ^'  take  heed  to  yourself,  and  keep  your 
soul  with  all  diligence ;"  you  must  see  to  it,  that "  your 
heart  be  right  with  God;"  that  you  delight  in  the* law 
of  the  Lord  after  the  inward  man;"  that  you  main- 
tain a  strict  watch  over  your  affections,  as  well  as 
conversation;  that  you  neglect  no  known  duty,  to- 
ward God  or  man;  that  you  carefully  improve  your 
time,  and  other  talents  committed  to  your  trust;  and 
endeavour,  in  a  constant  course,  to  maintain  a  holy, 
humble,  fruitful,  thankful  life.  And  remember,  that 
one  instance  of  good  works,  which  God  requires  of 
you,  is  a  daily  repentance  of  your  sinful  defects;  and 
a  daily  mourning  after  a  further  progress  in  holiness. 
After  an  espousal  to  Christ  by  faith,  this  is  the  way, 
and  the  only  way  of  comfort  here  and  happiness 
hereafter. 

That  I  might  set  this  important  point  in  as  clear  a 
light  as  possible,  I  have  laboured  to  represent  it  in 
diflerent  views;  and  thereby  have  necessarily  run  into 
some  repetitions,  for  which  I  depend  upon  your  can- 
dour. Now,  that  the  Lord  would  bless  my  endea- 
vours for  your  best  good,  is  the  prayer  of. 

Sir,  Yours,  &c. 


FAMILIAR      LETTERS.  265 


LETTER  XVI. 

THE  NATURE  OF  THE  BELIEVEr's  UNION  TO  CHRIST  BRIEFLY 
EXPLAINED  AND  THE  NECESSITY  OF  IT  ASSERTED  AND  DE- 
FENDED, 

Sir — If  you  mean  no  more  by  your  "ignorance  of 
the  nature  of  that  union  to  Christ,  which  I  so  often 
mentioned,"  but  that  you  cannot  form  any  adequate 
idea  of  this  incomprehensible  mystery,  it  is  nothing 
wonderful.  There  are  multitudes  of  things,  whose 
existence  you  are  most  intimately  acquainted  with, 
yet  of  whose  special  manner  of  existence  you  can 
have  no  idea.  You  have  no  reason  therefore  to 
doubt  of  the  believer's  union  to  Christ,  because  you 
do  not  understand  the  mode  of  it,  any  more  than 
you  have  to  doubt  of  the  union  of  your  own  soul  and 
body,  because  you  do  not  understand  the  mode  of  it. 
It  is  a  sufficient  confirmation  of  the  truth  of  this  doc- 
trine, that  it  is  revealed  in  the  word  of  God.  It  is 
sufficient  for  our  present  imperfect  state,  to  know  so 
much  of  the  nature  of  this  union  as  God  has  been 
pleased  to  reveal  in  the  blessed  Oracles  of  truth.  It 
is  your  mistake,  to  suppose,  that  "our  divines  do  but 
occasionally  mention  this  doctrine;  but  do  not  pre- 
tend to  explain  it."  Numbers  of  divines  have  written 
well  upon  the  delightful  subject:  though,  I  confess, 
it  is  too  little  considered  by  many  of  our  practical 
writers  (as  it  ought  to  be  considered)  as  being  the 
foundation  of  both  our  practice  and  hope.  Were  it 
more  distinctly  considered,  more  particularly  explain- 
ed, and  more  frequently  insisted  upon,  improved  and 
applied,  both  from  the  pulpit  and  the  press,  than  it  is, 
it  would  be  a  probable  means  to  check  the  growth  of 
those  dangerous  errors,  which  prevail  among  us;  and 
to  give  men  a  deeper  sense  of  the  necessity  of  experi- 
mental vital  piety,  in  order  to  a  well  grounded  hope  of 
the  favour  of  God.    You  have  therefore  reason  to  de- 

18 


266  FAMILIAR      LETTERS. 

sire  "  a  just,  plain,  and  familiar  view  of  this  doctrine.'^ 
And  1  shall  endeavour  according  to  your  desire,  in  as 
plain  and  easy  a  manner  as  I  can,  to  give  a  brief  and 
distinct  answer  to  your  several  questions. 

Your  first  question  is,  "What  is  the  nature  of  that 
union  to  Christ,  which  the  Scriptures  speak  of;  and 
what  are  Vve  to  understand  by  it?" 

In  answer  to  this  question,  it  may  be  proper  in  the 
first  place,  to  give  you  a  brief  view  of  the  various  re- 
presentations of  this  union,  in  the  word  of  God;  and 
from  thence  proceed  to  take  some  notice  of  the  special 
nature  of  it,  as  it  is  represented  in  the  Scriptures. 

It  is  sometimes  represented  by  the  strongest  ex- 
pressions that  human  language  can  admit,  and  even 
compared  to  the  union  between  God  the  Father  and 
God  the  Son.  Thus,  John  xviii.  11,  21,  22,  23. 
"  Holy  Father,  keep  through  thine  own  name  those 
whom  thou  hast  given  me,  that  they  may  be  one,  as 
we  are.  That  they  all  may  be  one,  as  thou  Father 
art  in  me,  and  I  in  thee,  that  they  also  may  be  one 
in  us.  That  they  may  be  one,  even  as  we  are  one. 
I  in  them,  and  thou  in  me,  that  they  may  be  made 
perfect  in  one." 

This  union  is  sometimes  represented  in  Scripture 
by  lively  metaphors  and  resemblances. 

It  is  compared  to  the  union  of  a  vine  and  its 
branches.  Thus,  John  xv.  4,  5:  "  Abide  in  me,  and 
I  in  you.  As  the  branch  cannot  bear  fruit  of  itself, 
except  it  abide  in  the  vine;  no  more  can  ye,  except 
ye  abide  in  me.  I  am  the  vine,  and  ye  are  the 
branches.  He  that  abideth  in  me  and  I  in  him,  the 
same  bringeth  forth  much  fruit:  for  without  me  ye 
can  do  nothing." 

It  is  compared  to  the  union  of  our  meat  and  drink 
with  our  bodies.  Thus,  John  vi.  56,  57:  "He  that 
eateth  my  flesh  and  drinketh  my  blood,  dwelleth  in 
me,  and  I  in  him.  As  the  living  Father  hath  sent 
me,  and  I  live  by  the  Father:  so  he  that  eateth  me, 
even  he  shall  live  by  me." 

It  is  frequently  compared  to  the  union  of  the  body 
to  the  head.     Thus,  Eph.  iv.  15,  16:  "But  speaking 


FAMILIAR      LETTERS. 


267 


the  truth  in  love,  may  grow  np  into  him  in  all  things, 
which  is  the  head,  even  Christ:  from  whom  the  whole 
body  fitly  joined  together,  and  compacted  by  that 
which  every  joint  supplieth,  according  to  the  effectual 
Avorking  in  the  measure  of  every  part,  maketh  in- 
crease of  the  body,  unto  the  edifying  itself  in  love." 

It  is  sometimes  compared  to  the  conjugal  union. 
Thus,  Eph.  V.  23,  30:  "  For  the  husband  is  the  head 
of  the  wife,  even  as  Christ  is  the  head  of  the  church, 
and  he  is  the  saviour  of  the  body.  For  we  are  mem- 
bers of  his  body,  of  his  flesh  and  of  his  bones."  Rom. 
vii.  4:  "  Wherefore  my  brethren,  ye  also  are  become 
dead  to  the  law  by  the  body  of  Christ,  that  ye  should 
be  married  to  another,  even  to  him  who  is  raised 
from  the  dead,  that  we  should  bring  forth  fruit  unto 
God." 

It  is  likewise  compared  to  the  union  of  a  building, 
whereof  Christ  is  considered  as  the  foundation  or  chief 
corner  stone.  Thus,  1  Pet.  ii.  4,  5,  G:  "To  whom 
coming  as  unto  a  living  stone,  disallowed  indeed  of 
men,  but  chosen  of  God  and  precious,  ye  also  are 
built  up  a  spiritual  house,  a  holy  priesthood,  to  offer 
up  spiritual  sacrifices,  acceptable  to  God  by  Jesus 
Christ.  Wherefore  also  it  is  contained  in  the  Scrip- 
ture, Behold,  I  lay  in  Zion,  a  chief  corner  stone,  elect, 
precious." 

I  might  add,  that  this  union  is  sometimes  repre- 
sented in  Scripture  by  an  identity  or  sameness  of  spi- 
rit. Thus,  1  Cor.  vi.  17:  "  He  that  is  joined  unto  the 
Lord  is  one  spirit." 

It  is  sometimes  represented  by  an  identity  of  body. 
Thus,  1  Cor.  xii.  12,  27:  "For  as  the  body  is  one, 
and  hath  many  members;  and  all  the  members  of 
that  body  being  many,  are  one  body;  so  also  is  Christ. 
Now  ye  are  the  body  of  Christ,  and  members  in  par- 
ticular." 

It  is  also  represented  by  an  identity  of  interest. 
Matt.  XXV.  40.  "Verily  I  say  unto  you,  inasmuch 
as  ye  have  done  it  unto  one  of  the  least  of  these  my 
brethren,  ye  have  done  it  unto  me."  Christ  and  be- 
lievers have  one  common  Father.  John  xx.  17.     "I 


268  FAMILIAR      LETTERS. 

ascend  unto  my  Father,  and  your  Father;  and  to  my 
God,  and  your  God."  They  have  one  common  in- 
heritance. Rom.  viii.  17.  ^' Heirs  of  God,  and  joint- 
heirs  with  Christ."  And  they  have  one  common 
place  of  eternal  residence.  John  xiv.  3.  "  And  if  I  go 
and  prepare  a  place  for  you,  I  will  come  again,  and 
receive  you  unto  myself,  that  where  I  am,  there  ye 
may  be  also." 

From  this  brief  and  general  view  of  the  scriptural 
representations  of  our  union  with  Christ,  I  now  pro- 
ceed to  consider,  somewhat  distinctly,  what  is  the 
special  nature  of  this  union,  and  what  we  are  to  un- 
derstand by  it.  Now  it  may  not  be  improper,  in  the 
first  place,  to  consider  it  negativelj^,  and  say  what  it 
is  not,  before  I  enter  upon  an  affirmative  explication 
and  illustration  of  it. 

I  need  not  take  any  pains  to  convince  you,  that  this 
union  is  not  an  essential  or  personal  union.  The 
union  of  the  Trinity  in  the  Godhead,  is  essential:  the 
union  of  the  divine  and  human  nature  in  Christ  is 
personal.  But  it  were  blasphemy,  to  suppose  either 
of  these  kinds  of  union,  in  the  case  before  us.  Should 
we  suppose  the  former,  we  should  attribute  divine 
perfection  to  ourselves.  Should  we  suppose  the  latter, 
we  should  make  ourselves  joint-mediators  of  the  cove- 
nant, with  the  glorious  Redeemer.  Either  of  which 
is  too  horribly  profane,  to  find  any  admission  into  our 
minds.  Though  Christ  and  believers  are  one,  as  he 
and  the  Father  are  one,  this  is  to  be  understood  with 
respect  to  the  resemblance  there  is,  in  point  of  reality 
and  nearness  of  union;  and  not  with  respect  to  the 
nature  and  kind  of  it. 

It  is  likewise  unnecessary  to  endeavour  to  prove 
to  you,  that  this  union  is  not  of  the  same  kind  with 
those  natural  and  local  unions,  with  which  we  are 
acquainted.  Though  the  word  union  is  apt  to  carry 
away  our  minds  into  an  imagination  of  a  contact, 
mixture,  inhesion,  or  the  like,  we  are  to  remember, 
that  these  are  too  gross  and  low  conceptions  of  this 
astonishing  mystery,  to  be  entertained  by  us.  We 
are  to  remember,  that  our  union  is  to  him  who  is  by 


FAMILIAR      LETTERS, 


269 


the  right  hand  of  God  exalted,  and  who  is  set  down 
on  the  right  hand  of  the  Majesty  on  high. 

These  tilings  need  not  be  insisted  upon;  the  mere 
proposing  of  them  compels  your  assent.  But  it  seems 
there  is  another  thing  requires  more  particular  con- 
sideration, which  is,  that  the  union  I  am  treating  of, 
is  not  to  be  considered  as  a  mere  civil  or  political 
union.  It  is  through  want  of  a  right  view  of  this 
gospel  mystery,  that  you  tell  me,  "You  can  under- 
stand no  more  by  our  being  united  to  Christ,  than  a 
near  relation  to  him  as  our  Lord  and  Saviour;"  and 
"  if  there  be  any  more  implied  in  it,  than  a  relative 
and  political  union  (you  confess)  you  have  no  idea  of 
it.'^  I  hope  Sir,  your  internal  experience  has  in  this 
case  gone  beyond  your  speculation:  your  state,  I 
think,  must  otherwise  be  most  dangerous  and  misera- 
ble. If  you  will  view  the  scriptural  representations 
which  I  have  already  given  of  this  matter,  you  must 
see,  that  there  is  much  more  than  a  mere  rela- 
tive, civil,  or  political  union,  implied  in  these  em- 
phatical  expressions,  of  being  one  with  Christ,  as  he 
is  one  with  the  Father;  of  abiding  in  him  and  he  in 
us;  of  being  united  as  the  vine  and  the  branches;  of 
being  so  joined  to  the  Lord,  as  to  be  one  Spirit  with 
him;  of  being  the  body  of  Christ,  and  members  in 
particular;  with  others  of  the  like  nature.  It  is  im- 
possible to  give  any  rational  construction  of  these  and 
the  like  passages  of  Scripture,  upon  the  supposition 
of  a  mere  political  union.  And  you  must  acknow- 
ledge, that  a  political  or  relative  union  is  not  peculiar 
to  believers.  "All  power  is  given  to  Christ  both  in 
heaven  and  earth."  Angels,  men,  and  devils  are  in 
this  sense  united  under  the  kingdom  and  government 
of  the  Lord  Jesus  Christ;  and  shall  accordingly  be  all 
accountable  to  him  in  the  day  of  retribution.  This 
therefore  cannot  be  the  meaning  of  the  union  in  ques- 
tion. 

I  shall  now  proceed  to  consider  affirmatively,  (ac- 
cording to  the  light  given  us  in  the  Scripture)  what 
the  nature  of  this  union  is.     And  here, 

I.  It  must  be  considered  as  a  mystical  union.  This 


270  FAMILIAR      LETTERS. 

(says  the  Apostle)  is  a  great  mystery,  Eph.  v.  32.  So 
great,  as  to  admit  of  no  clear  and  full  illustration,  at 
least  in  this  imperfect  state.  From  whence  we  have 
a  further  evidence,  that  it  is  not  a  mere  relative  and 
political  union,  in  which  there  is  nothing  mysterious, 
nothing  but  what  is  familiar  and  easy  enough  to  be 
understood;  while  the  union  under  consideration,  is 
altogether  incomprehensible.  The  reality  and  certain- 
ty of  this  union  is  clearly  revealed,  and  the  blessed 
effects  of  it  are  experienced  by  all  the  children  of  God; 
but  the  manner  of  it  (like  the  divine  person,  God  in- 
carnate, to  whom  we  are  united)  is  not  only  above 
our  knowledge,  but  above  our  search  and  inquiry. 
This  may  perhaps  be  matter  of  prejudice  in  the  minds 
of  some,  against  the  doctrine  before  us,  that  it  is  in- 
scrutable and  unintelligible:  but  the  same  objection 
lies  against  the  most  important  articles  of  our  faith 
and  hope;  and  even  against  many  undoubted  certain- 
ties in  the  kingdom  of  nature  as  well  as  of  grace. 
There  is  the  same  reason  to  doubt  of  the  union  of  the 
three  Persons  in  the  Godhead,  of  the  union  of  the  di- 
vine and  human  natures  in  the  person  of  the  Son  of 
God,  and  even  the  union  of  our  own  souls  and  bodies. 
We  may  have  reason  to  believe,  what  our  reason 
cannot  search  out  or  inquire  into:  And  when  that  is 
the  case,  the  more  mysterious  and  unsearchable  is  the 
modus  of  any  thing,  which  God  hath  revealed,  the 
more  it  should  be  the  subject  of  our  acknowledgment 
and  admiration.  Thus  in  the  present  case,  because 
this  is  the  Lord's  doing  and  marvellous  in  our  eyes; 
therefore  should  we  adore  the  wonderful  dispensation 
of  grace,  and  rejoice  and  be  glad  in  it. 

2.  I  must  also  observe  to  you,  that  this  is  a  spiritual 
union.  Such  an  union  wiiereby  being  joined  to  the 
Lord  we  are  one  Spirit  with  him,  1  Cor.  vi.  17,  by 
which  we  may  understand,  that  believers  partake  of 
the  same  divine  Spirit,  and  the  same  divine  influences 
and  operations,  with  our  blessed  Mediator  and  Mas- 
ter: This  difference  being  excepted,  that  we  have 
only  lower  degrees  of  the  divine  communications; 
*'  but  to  him  God  giveth  not  the  Spirit  by  measure.'' 


FAMILIAR      LETTERS. 


271 


We  partake  of  the  rays;  he  of  the  full  sun  of  divine 
light  and  grace;  and  in  him  are  all  the  treasures  of 
grace,  as  in  the  repository  or  fountain  from  whence^  we 
derive  those  supplies  which  we  are  partakers  of.  The 
blessed  Spirit,  who  is  in  Christ  an  infinite  fountain  of 
all  grace,  communicates  some  emanations  of  the  same 
grace  to  us,  whereby  we  are  (though  in  a  low  and 
imperfect  degree)  conformed  to  the  divine  will,  made 
partakers  of  the  divine  nature,  have  Christ  dwelling 
in  us,  and  we  in  him.  I  confess,  I  am  afraid,  in  this 
mysterious  depth  of  divine  wisdom  and  grace,  of 
"darkening counsel  by  words  without  knowledge."  I 
shall  therefore  not  adventure  to  inquire  into  the  mo- 
dality of  this  unity  of  Spirit  in  Christ  and  believers; 
but  only  endeavour  to  consider  it  in  a  Scriptural  and 
practical  light:  in  such  a  light,  as  it  is  necessary  it 
should  be  considered  and  understood,  by  all  that 
would  obtain  a  sure  foundation  of  hope,  and  needed 
supplies  of  grace  and  strength,  for  a  holy  and  spiritual 
walk  with  God. 

Let  it  then  be  first  observed,  that  by  this  union  be- 
lievers have  all  needful  supplies  of  grace  treasured  up 
for  them  in  Christ.  In  which  respect,  it  is  said,  '^  A\\ 
things  are  theirs:  for  they  are  Christ's,  and  Christ  is 
God's,"  1  Cor.  iii.  21,  23.  "  In  Christ  are  hid  all  the 
treasures  of  wisdom  and  knowledge:  and  we  are 
complete  in  him,  who  is  the  head  of  all  principality 
and  power,"  Col.  ii.  3,  10.  By  which  means  believers 
are  "  blessed  with  all  spiritual  blessings  in  heavenly 
places  in  Christ,"  Eph.  i.  3.  And  Christ  is  "  made  of 
God  unto  them  wisdom,  and  righteousness,  and  sanc- 
tification,  and  redemption,"  1  Cor.  i.  30.  By  these 
and  other  like  texts  of  Scripture,  believers  have  mat- 
ter of  great  consolation,  even  in  their  sharpest  temp- 
tations and  lowest  frames;  in  that  how  dead  soever 
their  affections  may  be,  and  how  dark  soever  their 
circumstances  may  appear,  they  have  an  inexhausti- 
ble fountain  of  grace  treasured  up  for  them  in  Christ; 
and  by  virtue  of  their  union  to  him,  they  have  an  in- 
terest in  his  person,  they  have  an  interest  in  his  graces, 
and  are  secure  of  all  necessary  communications  of 


272  FAMILIAR     LETTERS. 

grace  as  he  shall  see  their  case  requires.  The  believer's 
refuge,  therefore,  in  all  his  trials,  in  all  his  prevailing 
darkness,  deadness,  temptation,  and  imperfection,  is  to 
act  ftiith  in  Christ,  for  grace  to  help  in  time  of  need. 
There  is  a  sufficient  stock  laid  up  for  him  in  the  hands 
of  Christ;  and  if  he  will  reach  forth  the  hand  of  the 
soul,  and  by  a  believing  view  of  the  fulness  of  Christ 
be  ready  to  receive,  he  shall  surely  find  the  "  grace  of 
Christ  sufficient  for  him,''  and  "  the  strength  of  Christ 
made  perfect  in  his  weakness."  If  he  will  "  eat 
Christ's  flesh  and  drink  his  blood,"  that  is,  if  he  will 
exercise  a  lively  faith  in  him,  he  shall  by  virtue  of  this 
communication  of  the  Spirit  of  grace,  "  dwell  in  Christ 
and  Christ  in  him,"  John  vi.  56. 

Hence  also  believers,  by  being  joined  to  the  Lord, 
are  one  Spirit  with  him  in  another  respect.  They 
"  have  the  same  mind  in  them,  that  is  in  Christ  Jesus." 
They  have  the  interest  of  the  Redemer's  kingdom  at 
heart,  as  their  own  interest.  They  have  their  wills 
in  some  measure  subjected  to  the  will  of  Christ.  They 
who  abide  in  him,  do  carefully  endeavour  to  walk 
even  as  he  walked,  to  make  him  their  exemplar,  in 
the  regulation  of  their  affections,  appetites,  passions, 
and  of  their  whole  conduct  and  conversation;  in  their 
aims,  desires,  delights,  love  to,  and  zeal  for  the  service 
of  God;  in  love  to  the  brethren,  and  in  their  diligence 
and  activity  in  doing  the  work  he  has  appointed  them, 
while  it  is  day.  "  He  that  thus  keepeth  his  com- 
mandments, dwelleth  in  Christ  and  Christ  in  him: 
and  hereby  we  know  that  he  abideth  in  us,  by  the 
spirit  which  he  hath  given  us,"  1  John  iii.  24.  But, 
"  he  that  hath  not  thus  the  spirit  of  Christ,  is  none  of 
his,"  Rom.  vii.  9. 

And  hence  believers  shall  finally  be  perfected  when 
they  come  to  receive  the  full  communications  of  his 
grace,  in  the  future  world.  It  is  by  their  union  to 
Christ,  and  supplies  derived  from  the  fulness  which  is 
in  him,  that  glorified  saints  attain  to  the  perfection  of 
knowledge  and  grace.  By  this  are  they  perfectly  de- 
livered from  all  remainders  of  sin  and  corruption:  by 
this  are  all  the  powers  and  faculties  of  their  souls 


FAMILIAR      LETTERS 


273 


brought  into  a  glorious  conformity  unto  Christ  him- 
self, that  "  they  shall  be  like  him,  when  they  see  him 
as  he  is:"  and  by  this  they  are  completely  qualified 
for  the  ravishing  joys  of  the  heavenly  state,  and  the 
eternal  praises  of  redeeming  love.  "  In  the  dispensa- 
tion of  the  fulness  of  times,  God  will  gather  together 
in  one,  all  things  in  Christ,  both  which  are  in  heaven, 
and  which  are  in  earth,  even  in  him.  That  we  should 
be  to  the  praise  of  his  glory,  who  first  trusted  in 
Christ,"  Eph.  i.  10,  12.  "I  in  them,  and  thou  in  me, 
that  they  may  be  made  perfect  in  one.  Father,  I 
will,  that  they  also  whom  thou  hast  given  me, be  with 
me  where  I  am,  that  they  may  behold  my  glory, 
which  thou  hast  given  me,"  John  xvii.  23,  24, 

Here,  Sir,  it  will  be  proper  to  make  a  pause;  and 
to  consider  this  with  a  special  application  to  your  own 
state.  It  is  proper  to  consider  where  it  is  that  you 
are  looking  for  supplies  of  grace;  to  your  own  good 
purposes  and  endeavours,  to  your  prayers,  medita- 
tions, good  affections,  and  resolutions;  or  to  this  in- 
exhaustible treasury  of  grace,  that  there  is  in  Christ, 
to  be  obtained  by  the  renewed  exercise  of  faith  ia 
him.  It  is  proper  to  consider,  whether  you  are  indeed 
joined  to  the  Lord;  and  have  one  Spirit  with  him. 
Whether  you  have  a  sensible  experience  of  the  blessed 
operations  of  the  Holy  Spirit,  divorcing  you  from 
your  idols,  mortifying  your  corrupt  appetites  and  pas- 
sions, quickening  your  graces,  and  inflaming  your 
affections  to  God  and  godhness;  at  least,  whether 
you  are  groaning  under  the  burden  of  your  imperfec- 
tions; and  groaning  after  the  quickening  influence  of 
the  divine  Spirit  in  your  soul,  to  bring  and  keep  you 
nearer  to  God;  and  whether  the  Spirit  does  thus  help 
your  infirmities,  with  groanings  that  cannot  be  uttered. 
It  is  proper  to  consider,  whether  you  have  the  evi- 
dence of  your  union  to  Christ,  by  your  being  a  partaker 
of  the  Divine  nature,  by  your  steady  desire  and  en- 
deavour of  conformity  and  subjection  to  the  divine 
will,  by  your  having  the  interest  of  the  Redeemer's 
kingdom  at  heart,  and  by  keeping  your  eye  upon  his 
glorious  example,  that  you  may  follow  his  steps;  and 


274  FAMILIAR     LETTERS. 

whether  you  are  still  looking  to  him  by  faith,  for  his 
quickening  influences,  and  for  an  interest  in  his  inter- 
cession, whensoever  you  find  yourself  come  short  in 
these  attainments.  You  will  pardon  this  digression, 
when  you  consider  by  what  motive  it  is  occasioned. 
You  will  remember,  that  I  am  not  explaining  this 
fundamental  principle  of  Christianity,  as  a  mere  mat- 
ter of  speculation,  or  to  entertain  your  curiosity;  but 
that  you  may  know  what  is  the  hope  of  your  calling, 
what  the  foundation  of  your  confidence;  and  where 
the  returns  are  to  be  made  for  all  your  experience  of 
grace  and  life.  But  it  is  time  I  should  proceed  to 
some  further  description  of  the  nature  of  that  union 
to  Christ  under  consideration.  I  shall  but  briefly  hint 
a  few  particulars  more. 

3.  Then  there  is  such  an  union  between  Christ  and 
believers,  whereby  the  whole  church  becomes  the 
body  of  Christ;  and  all  true  believers  are  members 
in  particular.  ^'  He  is  given  to  be  head  over  all  things 
to  his  church,  which  is  his  body,  the  fulness  of  him 
that  filleth  all  in  all,"  Eph.  i.  22,  23.  "  Now  ye  are 
the  body  of  Christ,  and  members  in  particular,''  1 
Cor.  xiii.  27.  "  Of  whom  the  whole  family  in  heaven 
and  earth  is  named,"  Ephes.  iii.  15.  The  whole 
church,  whether  militant  or  triumphant,  are  by  their 
union  to  Christ  one  church,  one  family,  and  one 
body,  whereof  Christ  himself  is  the  head.  The  family 
in  heaven  indeed,  as  adult  children,  have  their  in- 
heritance in  possession,  while  the  family  on  earth  as 
minors  in  their  non-age,  have  only  necessary  sup- 
plies for  their  support,  and  comfort  and  growth,  until 
they  come  unto  "a  perfect  man,  unto  the  measure  of 
the  stature  of  the  fulness  of  Christ."  But  then  the  ful- 
ness of  the  glory  in  the  one,  and  the  gradual  progress 
of  grace  in  the  other,  are  both  the  product  of  their 
union  to  Christ.  And  as  the  whole  church  is  the 
body  of  Christ,  so  each  particular  believer  is  a  mem- 
ber of  that  body;  and  hath  both  his  body  and  soul 
united  unto  the  person  of  Christ;  by  an  union  that 
can  never  be  dissolved,  by  an  union  that  will  not  only 
continue  with  the  soul,  in  its  separate  and  interme- 


FAMILIAH      LETTERS.  275 

diate  state;  but  will  also  coiitimie  with  the  body,  in 
its  slate  of  dissolution,  whereby  its  glorious  resur- 
rection and  final  renovation  will  be  secured;  and 
"  them  wliich  sleep  in  Jesus,  will  God  bring  with 
him." 

4.  This  union  is  such,  that  Christ  and  believers 
have  one  common  interest.  1  have  hinted  at  this  be- 
fore, but  it  requires  some  more  particular  illustration. 
It  should  then  be  observed,  that  in  the  great  design 
of  reconciling  sinners  to  God,  and  preparnig  a  chosen 
number  for  eternal  glory,  Christ  and  the  church  were 
one  mystical  person:  so  one,  that  what  he  did  was 
imputed  to  them,  as  if  done  by  them;  and  what  they 
deserved  was  imputed  to  him,  as  if  he  had  been  per- 
sonally obnoxious.  Thus  the  Lord  Jesus  Christ  is 
called  "the  lord  our  righteousness;"  Jer.  xxiii.  6. 
And  the  church,  by  virtue  of  this  union  to  Christ,  is 
considered  as  the  same  person,  and  has  the  same 
characters  ascribed  to  her.  "  This  is  the  name  where- 
with SHE  shall  be  called,  The  Lord  our  Righteous- 
ness;" Jer.  xxxiii.  16.  This  identity  of  person  was 
founded  on  the  eternal  covenant  of  redemption.  The 
Lord  Jesus  Christ  was  foreordained  to  the  office  and 
work  of  a  Saviour  and  Mediator,  before  the  founda- 
tion of  the  world;  1  Pet.  i.  29.  And  "we  were 
chosen  in  him  before  the  foundation  of  the  world; 
and  predestinated  unto  the  adoption  of  children  by 
him;"  and  thus  "  we  become  accepted  in  the  belov- 
ed;" Eph.  i.  4,  5,  6.  And  as  he  was  foreordained  to 
the  work  and  office  of  a  Redeemer,  so  likewise  to  all 
that  grace,  righteousness,  strength,  and  glory  required 
thereunto;  not  only  to  that  which  was  peculiar  to 
himself,  but  to  that  also,  which  was  needful  to  be 
communicated  to  the  church,  and  to  all  that  should 
ever  believe  on  him,  in  their  state  of  probation  here, 
or  perfection  hereafter.  And  on  the  other  hand,  as 
believers  were  chosen  in  him,  so  they  were  chosen  to 
be  partakers  with  him,  in  that  common  stock  or  de- 
positum  committed  to  him,  for  both  their  present  and 
eternal  interest  and  happiness.  Thus  the  obedience 
of  our  Lord  Jesus  Christ  becomes  our  righteousness, 


276  FAMILIAR      LETTERS. 

his  sufferings  our  atonement;  and  he  is  a  fountain, 
opened  for  all  supplies  of  grace,  upon  our  union  to 
him  by  faith.  ^'  He  bore  our  sins  in  his  own  body  on 
the  tree;"  1  Pet.  ii.  24.  And  *' we  are  complete  in 
him;"  Col.  ii.  10.  Thus  likewise,  the  believer's  suf- 
ferings in  his  cause,  are  the  sufferings  of  Christ;  Col. 
i.  24.  "In  all  their  afflictions  he  is  afflicted;"  Isa. 
Ixiii.  9.  The  believer's  graces  are  the  graces  of 
Christ,  owned  by  and  derived  from  him;  and  "  of  his 
fulness  they  all  receive,  and  grace  for  grace;"  John 
i.  16.  And  the  believer's  good  "conversation  is  in 
Christ;"  1  Pet.  iii.  16.  In  fine,  the  whole  interest  of 
the  church  is  the  interest  of  Christ,  and  is  by  him 
taken  care  of,  and  provided  for  as  his  own:  and  the 
whole  interest  of  Christ  is  the  interest  of  the  church ; 
and  the  believer  is  most  nearly  affected  with  the  in- 
terest of  Christ's  kingdom,  as  what  most  nearly  con- 
cerns him.  Thus  is  the  church  united  to  Christ;  and 
thus  has  he  "  graven  her  upon  the  palms  of  his  hands, 
and  her  walls  are  continually  before  him." 

5.  The  union  between  Christ  and  believers  is  such 
as  that  they  have  thereby  one  common  relation.  He 
is  the  everlasting  Father,  their  head,  their  husband, 
their  brother,  their  friend,  theirs  by  all  relations  of 
nearest  intimacy.  His  Father  is  their  Father,  his 
brethren  are  their  brethren,  and  his  God  is  their  God. 
"  Go  to  my  brethren,  and  say  to  them,  I  ascend  unto 
my  Father  and  your  Father,  and  to  my  God  and  your 
God,"  John  xx.  17.  Thus  are  believers  distinguish- 
ed from  the  rest  of  the  world,  dignified  and  exalted 
above  all  those  who  are  esteemed  great  and  honour- 
able among  men,  by  their  near  relation  to  him  who 
is  higher  than  the  highest,  and  is  the  Prince  of  the 
kings  of  the  earth. 

6.  The  union  between  Christ  and  believers  is  such, 
that  they  have  thereby  one  common  inheritance. 
They  being  "  children,  are  heirs,  heirs  of  God,  and 
joint-heirs  with  Christ,"  Rom.  viii.  17.  "And  if  I  go, 
(says  the  blessed  Saviour,)  and  prepare  a  place  for 
you,  I  will  come  again  and  receive  you  unto  myself, 
that  where  I  am  ye  may  be  also,"  John  xiv.  3.  There 


FAMILIAR      LETTERS.  277 

is  nothing  can  break  the  band  of  union  between  Christ 
and  beUevers:  the  union  will  not  be  dissolved,  but 
perfected  by  death.  "  Neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  nor  things  pre- 
sent, nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  us  from 
the  love  of  God,  which  is  in  Christ  Jesus  our  Lord," 
Rom.  viii.  38,  39.  This  is  the  hope  of  their  calling. 
This  the  inheritance  of  the  saints,  that  when  they  havre 
a  little  longer  struggled  with  the  temptations  and  im- 
perfections, distresses  and  calamities,  of  this  militant 
state,  they  shall  arrive  safe  at  the  end  of  their  desires 
and  hopes,  and  be  ever  with  the  Lord.  They  shall 
be  like  to  Christ,  when  they  see  him  as  he  is.  They 
shall  dwell  in  his  presence,  and  partake  of  the  joys  at 
his  right  hand  for  evermore. 

Thus  I  have  given  you  a  very  brief  and  general 
view  of  the  believer's  union  to  Christ,  according  to 
the  representation  of  it  in  the  Scriptures,  and  am  now 
prepared  to  answer  your  second  question? 

You  next  inquire,  "  How  this  union  is  effected  and 
accomplished? 

To  this  it  is  a  sufficient  answer,  that  this  union  is 
accomplished  by  the  omnipotent  agency  of  the  Spirit 
of  God,  as  the  author  and  efficient:  and  by  faith,  as 
the  bond  of  union.  Vain,  therefore,  are  their  pre- 
tences, and  tliey  have  but  a  delusive  and  destructive 
hope,  who  ascribe  all  the  change  in  conversion,  to 
mere  moral  suasion,  or  to  the  exercise  of  our  own 
natural  powers  or  endeavours  only.  It  is  beyond  the 
power  of  men  or  means,  to  persuade  a  sinner  into 
this  strict  and  intimate  union  with  Christ.  It  infinite- 
ly exceeds  the  capacity  of  any  such  sinful  worms  as 
we  are,  to  make  ourselves  one  with  the  Lord  Jesus 
Christ,  "as  the  Father  and  he  are  one."  No!  "  We 
dwell  in  him  and  he  in  us,  because  he  hath  given  us 
of  his  Spirit,"  1  John  iv.  13.  And  "by  one  spirit  we 
are  all  baptized  into  one  body,"  1  Cor.  xii.  13.  Vain 
Ukewise  is  the  pretence  of  an  eternal  union  to  Christ, 
or  of  an  union  to  him,  from  the  time  of  his  passion,  or 
of  his  finishing  the  work  of  our  redemption.     For  it 


278  FAMILIAR     LETTERS. 

is  to  them,  and  none  but  them,  "  who  receive  him  and 
beheve  on  his  name,  that  he  gives  power  to  be- 
come the  sons  of  God,"  John  i.  12.  And  "Christ 
dwells  in  our  hearts  by  faith,"  Eph.  iii.  17.  The 
blessed  Spirit  shining  with  a  ray  of  divine  light  into 
the  soul  of  a  sinner,  thereby  discovers  to  him  his  own 
misery  and  impotence;  and  shows  him  the  fulness  and 
excellency  of  Christ,  the  freeness  of  the  gospel-offer, 
the  faithfulness  of  the  promises,  and  the  readiness  of 
this  precious  Saviour  to  accept  and  save  such  guilty 
perishing  sinners  as  he  is.  This  divine  light  enkindles 
the  sinner's  desires  after  Christ,  represents  him  wor- 
thy to  be  chosen  and  trusted;  by  which  his  will  is 
brought  into  a  hearty  compliance  with  the  gospel  offer. 
Thus  this  admirable  union  is  accomplished.  Thus  by 
the  omnipotent  power  of  divine  grace,  the  sinner  is 
drawn  to  Christ  and  made  one  with  him,  in  a  way 
most  agreeable  and  delightful  to  himself,  with  the 
concurring  act  of  liis  own  will;  and  with  his  full  and 
free  consent  and  choice. 

I  now  proceed  unto  your  third  question;  "  Of  what 
necessity  or  usefulness  unto  practical  godliness,  is  it, 
that  we  should  have  a  just  acquaintance  with  this 
doctrine  of  our  union  to  Jesus  Christ?" 

In  answer  to  this,  I  must  observe,  that  I  have  al- 
ready somewhat  anticipated  this  inquiry.  You  may 
perceive  by  what  has  been  already  said  upon  this 
subject,  that  it  is  not  a  point  of  mere  unnecessary 
speculation,  of  no  use  or  influence  upon  practical  and 
vital  religion.  And  I  would  now  endeavour  to  show 
you,  that  this  is  the  foundation  of  all  practical  godli- 
ness; and  that  it  is  from  ignorance  of,  or  inattention 
to  this  foundation  of  our  practice  and  hope,  that  so 
many  dangerous  errors  have  obtained  in  the  Chris- 
tian Church.  This  may  be  represented  to  you  in  the 
first  place,  by  considering  this  matter  with  a  special 
application  to  the  subject,  upon  which  I  have  lately 
written  so  particularly  and  largely  to  you. 

I  am  first  then  to  show  you,  that  our  justification 
before  God  does  necessarily  and  immediately  depend 
upon  our  vital  union  to  Jesus  Christ.    It  must  be  con- 


FAMILIAR     LETTERS.  279 

fessed  by  all  men,  who  know  any  thing  of  human 
nature,  and  have  any  belief  of  a  divine  revelation, 
that  we  have  all  sinned;  and  that  we  are  all  become 
guilty  before  God.  And  which  way  shall  guilty  sin- 
ners be  reconciled  to  God?  This,  Sir,  is  the  most  im- 
portant concern  in  the  world.  Consider  the  question 
with  an  attention  worthy  of  its  infinite  consequence. 
Canyon  quiet  your  conscience,  with  hopes  of  appeas- 
ing the  divine  justice  by  your  reformations,  good  en- 
deavours, or  duties?  Alas!  they  are  all  so  defective 
and  sinful,  that  the  iniquity  of  your  holy  things  will 
greatly  increase  the  score;  and  add  to  the  weight  of 
your  guilt.  Will  you  flatter  your  hopes,  from  tlie 
mercy  and  goodness  of  the  divine  nature  ?  But  what 
claim  can  you  have  to  mercy,  when  open  to  the  inex- 
orable demands  of  justice  ?  Do  you  expect  acceptance 
with  God  upon  Christ's  account?  This  is  indeed  a 
sure  foundation  of  hope,  for  all  who  are  interested  in 
Christ  and  united  to  him.  But  what  pretence  can  you 
make  to  the  righteousness  of  Christ  and  the  benefits 
of  his  redemption,  if  you  have  no  interest  in  him;  or 
in  any  of  his  saving  benefits?  If  you  have  an  interest 
in  him,  you  are  united  to  him,  as  I  have  already  de- 
monstrated. If  you  have  not  an  interest  in  him,  you 
have  no  plea  to  make  for  justification  and  acceptance 
with  God  upon  his  account.  Our  Lord  Jesus  Christ 
has  indeed  made  a  sufficient  atonement  for  sin.  He 
has  wrought  out  a  perfect  righteousness  for  sinners, 
whereby  they  may  be  acquitted  from  guilt,  reconciled 
to  God,  and  freely  justified  in  his  sight.  But  what  is 
this  to  impenitent  unbelievers,  who  have  never  been 
drawn  to  Christ  by  the  powerful  influences  of  his 
Holy  Spirit,  who  have  never  received  him  by  faith, 
so  have  never  belonged  to  him;  and  therefore  could 
never  have  any  part  in  either  his  active  or  passive 
obedience.  "  If  a  man  abide  not  in  me  (says  our 
blessed  Lord)  he  is  cast  forth  as  a  branch  and  is 
withered;  and  men  gather  them,  and  cast  them  into 
the  fire,  and  they  are  burned,''  John  xv.  6.  This 
therefore  is  a  sufficient  evidence  of  the  truth  of  what 
I  have  before  written  to  you  upon  the  doctrine  of  jus- 


2S0  FAMILIAR     LETTERS. 

tificalion.  We  cannot  be  justified  by  works.  We 
cannot  be  justified  by  a  conformity  to  any  imaginary 
law  of  grace  without  a  vital  union  to  Christ  by  faith. 
For  "  he  that  beheveth  not  is  condemned  ah'eady," 
John  iii.  1 8.  And  "  he  that  hath  not  the  Son  of  God, 
hath  not  life,"  1  John  v.  12.  But  then  on  the  other 
hand,  being  united  to  his  person,  we  are  united  to 
his  benefits;  and  partake  with  him  in  all  the  merits 
of  his  obedience,  in  his  righteousness,  victories,  graces, 
and  inheritance.  This  then  shows  you,  what  neces- 
sity there  is  of  your  acquaintance  with  the  doctrine 
of  our  union  to  Christ.  There  is  a  necessity  of  it, 
that  you  may  know  what  is  the  foundation  of  your 
eternal  hope,  how  you  may  find  acceptance  with 
God,  and  how  "you  may  know  Christ,  and  the  power 
of  his  resurrection,  and  the  fellowship  of  his  suffer- 
ings; and  be  made  conformable  to  his  death." 

Moreover,  our  sanctification  does  likewise  imme- 
diately and  necessarily  depend  upon  a  vital  union 
unto  the  Lord  Jesus  Christ.  The  Scriptures  do  indeed 
exhort  us  *'to  be  holy,  as  our  Father  which  is  in 
heaven  is  holy ;"  and  to  that  end  exhort  us,  to  "  watch 
and  pray,"  to  "crucify  our  flesh  with  its  affections 
and  lusts,"  to  "  mortify  our  members  which  are  upon 
earth;"  and  to  "  place  our  afiections  upon  things  that 
are  above ;"  and  to  the  like  exercises  of  religious  duty. 
But  they  no  where  exhort  us  to  attempt  these  in  our 
own  strength;  or  to  expect  a  renewed  nature  by  any 
performance  of  them  within  our  power.  To  attempt 
our  sanctification  merely  by  our  own  endeavours, 
were  to  press  oil  out  of  a  flint.  For  "  in  the  Lord,  shall 
men  say,  we  have  righteousness  and  strength;  his 
grace,  and  that  only  Ms  sufficient  for  us,'  and  without 
him  we  can  do  nothing."  I  have  shown  you,  that  all 
supplies  of  grace  are  treasured  up  in  Christ  for  us;  and 
that  we  are  to  receive  them  all  out  of  his  fulness. 
How  then  can  we  partake  of  them,  whilst  estranged 
and  disunited  from  him?  Can  a  branch  cut  off  from 
the  vine,  bring  forth  fruit?  "  No  more  can  we,  except 
we  abide  in  him,"  John  xv.  4.  Can  the  branches  of 
an  olive  tree  flourish  without  the  root?  Sure  we  can- 


FAMILIAR      LETTERS.  281 

not  "  bear  the  root;  but  the  root  must  bear  us;"  and 
we  must  therefore  ''  be  grafFed  in,  if  we  would  par- 
take of  the  root  and  fatness  of  the  olive  tree,"  Rom. 
xi.  17.  Can  we  Uve  and  act,  when  separated  from  our 
life?  "Christ  is  our  life,"  Col.  iii.  4.  And  until  he 
quicken  us,  '^  we  are  dead  in  trespasses  and  sins," 
Eph.  ii.  1.  In  a  word,  our  carnal  minds  are  enmity 
to  God,  we  are  altogether  as  an  unclean  thing:  And 
when  love  to  God  can  be  the  production  of  enmity 
itself;  and  purity  and  holiness,  of  nothing  but  defile- 
ment and  uncleanness,  then,  but  not  till  then,  can  we 
be  holy  without  an  union  to  Jesus  Christ.  If  there- 
fore, you  would  obtain  that  "  holiness  without  which 
no  man  can  see  the  Lord,"  you  must  with  active  dili- 
gence repair  to  him  for  it.  You  must  by  faith  depend 
upon  him,  as  the  fountain  of  all  grace.  You  must  re- 
ceive all  from  him;  and  give  him  the  glory  of  all  you 
receive. 

Our  communion  with  God  does  likewise  wholly  de- 
pend upon  our  union  to  Jesus  Christ.  I  have  already 
shown  you,  that  all  sanctifying  grace  is  derived  from 
our  union  to  Jesus  Christ;  and  I  think,  I  need  not 
use  arguments  to  prove,  that  we  cannot  exercise 
grace  before  we  have  it.  All  quickening,  comforting, 
strengthening  grace  must  flow  from  the  same  source, 
as  converting  and  sanctifying  grace.  Would  you  be 
humbled  and  abased  before  God,  you  must  learn 
"of  Christ  to  be  meek  and  lowly  of  heart,"  Mat.  vi.  29. 
Would  you  have  your  aff'ections  placed  upon  things 
above,  you  must  remember,  that  "  you  are  dead,  and 
that  your  life  is  hid  with  Christ  in  God,"  Col.  iii.  2,  3. 
Would  you  have  enlargement  of  soul,  and  cheerful 
hope  in  God's  mercy,  when  you  approach  his  presence, 
"  Christ  in  you  is  the  hope  of  glory,"  Col.  i.  27.  "In 
whom  you  have  boldness  and  access  with  confidence 
by  the  faith  of  him,"  Eph.  iii.  12.  And  "  be  accepted 
in  the  beloved,"  Eph.  i.  6.  Would  you  enjoy  the 
earnest  of  the  future  inheritance,  it  must  be  "  upon 
your  believing  in  him,  that  you  are  sealed  with  that 
holy  Spirit  of  promise,  which  is  the  earnest  of  your 
inheritence,"  Eph.  i.  13,  14.     Would  you  have  joy 

19 


282 


FAMILIAR     LETTERS. 


and  peace  in  believing,  you  must  "rejoice  in  Christ 
Jesus  without  confidence  in  the  flesh,"  Phil.  iii.  3. 
Would  you  have  the  communications  of  the  divine 
love  to  your  soul,  it  must  be  from  Christ's  "  loving 
you  J  and  manifesting  himself  to  you,"  John  xiv.  22. 
To  conclude,  certain  it  is,  that  without  union  there 
can  be  no  communion;  and  it  therefore  concerns  you 
not  only  to  consider,  whether  you  are  indeed  united  to 
Christ,  and  have  access  to  God  through  faith  in  him; 
but  also,  whether  your  deadness,  formality  and  dis- 
tractions in  duty,  which  you  so  often  complain  of,  are 
not  owing  to  the  want  of  a  cheerful  dependence  upon 
Christ,  as  the  head  of  influences;  or  else  to  your  vain 
attempts  to  quicken  your  soul  by  some  endeavours  of 
your  own,  without  looking  to  him  for  the  incomes  of 
his  Spirit  and  grace. 

I  may  add  once  more,  our  perseverance  in  grace 
here,  and  our  perfection  of  grace  in  glory,  do  neces- 
sarily depend  upon  our  union  to  Christ.  As  we  are 
accepted  in  the  beloved,  so  it  is  by  "  Christ's  dwell- 
ing in  our  hearts  by  faith,  that  we  are  rooted  and 
grounded  in  love,"  Eph.  iii.  17.  "  We  stand  by  faith 
in  him,"  Rom.  xi.  20.  It  is  because  Christ  "  lives, 
that  we  live  also,"  John  xiv.  19.  And  if  we  do  "  live, 
it  is  not  we,  but  Christ  liveth  in  us,"  Gal.  i.  20.  We 
have  no  source  of  spiritual  life,  but  in  him.  No  sta- 
bility in  the  exercises  of  spiritual  life,  but  by  con- 
tinual supplies  of  grace  from  him.  It  is  because 
"  none  can  pluck  us  out  of  Christ's  hand,"  that  we 
shall  ^*'  have  eternal  life;  and  never  perish,"  John  x. 
28.  Here,  and  here  only,  is  the  believer's  stability 
and  security,  he  belongs  to  Christ,  is  a  "  member 
of  his  body,  of  his  flesh,  and  of  his  bones;"  and 
will  the  blessed  Saviour  neglect  his  own  body?  Will 
he  have  any  of  his  members  to  perish  ?  Is  it  in  the 
power  of  hell  or  earth,  of  sin  or  Satan,  to  prevail 
against  him?  Or  can  he  who  is  the  same  "yesterday, 
to-day  and  for  ever,"  change  the  purposes  of  love  and 
eternal  kindness  towards  those  whom  he  has  once 
loved  and  united  to  himself?  And  are  not  all  the 
promises  of  the  believer's  perseverance,  yea  and  amen 


FAMILIAR      LETTERS.  283 

in  Christ,  with  whom  the  believer  is  one  mystical  and 
spiritual  person?  Sooner  shall  heaven  and  earth  pass 
away,  than  the  blessed  Redeemer  shall  forget  or  ne- 
glect the  members  of  his  body  and  the  objects  of  his 
love:  they  were  eternally  chosen  in  him,  they  are  his 
by  covenant,  they  are  united  to  him  by  faith,  their 
interest  is  his,  and  he  is  gone  to  take  possession  of 
their  inheritance,  that  where  he  is  they  may  be  also. 
Thus  are  we  kept  by  the  power  of  God  through  faith, 
unto  salvation.  But  how  could  we  stand  one  day  or 
hour  against  the  efforts  of  our  own  corruptions,  the 
craft,  malice,  and  power  of  Satan's  temptations,  and 
the  snares  and  entanglements  of  a  wicked  world;  if 
we  were  not  founded  upon  this  rock? 

And  now.  Sir,  you  are  to  judge  whether  there  be 
not  more  than  a  doctrinal  acquaintance  with  our 
union  to  Christ  necessary  for  us,  if  we  would  either 
be  justified  in  the  sight  of  God;  obtain  that  holiness 
without  which  no  man  can  see  the  Lord,  live  near  to 
God;  or  "  hold  the  beginning  of  our  confidence  stead- 
fast to  the  end.^' 

From  what  has  been  said,  you  cannot  but  see  that  it 
should  be  your  great  inquiry,  how  this  union  may  be 
obtained,  if  you  have  not  the  evidence  of  it,  or  how 
it  should  be  evidenced  to  yourself,  if  you  are  in  doubt 
about  it. 

If  you  have  no  evidence  of  your  union  to  Christ,  it 
concerns  you  to  realize  your  natural  enmity  of  heart 
to  God,  deeply  to  affect  your  soul  with  a  sense  of  the 
dreadful  misery  of  a  Christless  state,  and  to  lament 
before  God  the  pollution  of  your  nature,  the  hardness 
of  your  heart,  the  guilt  of  your  sins,  and  the  amazing 
destruction  and  perdition  unto  which  you  are  there- 
by exposed.  It  concerns  you,  (as  I  have  often  ad- 
vised you,)  to  rely  on  mercy,  to  come  to  the  footstool 
of  sovereign  grace,  self-loathing  and  self-condemning, 
pleading  with  importunate  ardour,  for  the  powerful 
influences  of  the  blessed  Spirit  to  draw  and  unite  you 
to  Christ.  It  concerns  you,  to  be  careful  and  diligent 
in  your  attendance  upon  all  the  duties  of  religious 
worship;  and  to  be  "steadfast  and  unmoveable,  al- 


284  FAMILIAR      LETTERS. 

ways  abounding  in  the  work  of  the  Lord,  if  you  would 
not  have  your  labour  in  vain  in  the  Lord."  It  con- 
cerns you,  though  watchful,  active,  and  diligent,  yet 
utterly  to  despair  of  all  help  in  yourself,  and  to  main- 
tain a  lively  impression,  that  all  the  progress  of  spi- 
ritual life  must  flow  from  your  union  to  Jesus  Christ; 
and  that  you  must  therefore  rely  upon  him  only,  to 
do  all  in  you  and  for  you.  It  likewise  concerns  you, 
to  look  unto  Jesus  Christ,  not  only  as  a  sufficient  but 
a  compassionate  Saviour,  willing  to  receive  you  to 
mercy  in  your  present  state,  how  bad  soever;  and 
therefore  to  endeavour  a  cheerful  and  immediate 
compliance  with  the  gospel  offer,  without  waiting  for 
moral  qualifications  to  recommend  you  to  the  Re- 
deemer's acceptance;  and  let  Christ  Jesus  be  your 
steady  hope  and  confidence,  whatever  darkness,  dif- 
ficulties, trials,  or  temptations,  you  may  meet  withal 
in  your  way. 

If  you  are  in  doubt  about  your  state,  and  in  an  un- 
comfortable suspense  whether  you  are  united  to  Christ 
or  not,  do  not  rest  satisfied  in  such  a  case,  wherein 
your  eternal  all  is  at  stake,  and  in  precarious  uncer- 
tainty. But  labour  to  resolve  your  doubts,  by  the 
lively  exercise  of  faith;  and  by  a  humble,  cheerful 
confidence  and  delight  in  the  blessed  Saviour.  Then 
may  you  know  that  *^he  dwells  in  your  heart  by 
faith,"  when  you  are  "rooted  and  grounded  in  love;" 
Eph.  iii.  17.  Labour  to  evidence  your  union  to 
Christ,  by  having  your  "heart  purified  by  faith;" 
and  your  affections  spiritual  and  heavenly.  Then 
may  you  know  that  "  you  are  risen  with  Christ, 
when  you  seek  those  things  which  are  above,  where 
Christ  sitteth  at  the  right  hand  of  God;"  and  when 
you  "place  your  affections  on  things  above,  and  not 
on  things  on  the  earth;"  Col.  iii.  1,  2.  Labour  to 
clear  up  this  doubt,  by  the  exercise  of  all  the  several 
graces  of  the  Spirit  of  life.  If  you  live  in  the  exer- 
cise of  faith,  repentance,  love  to  God,  humility,  hope 
in  Christ,  desire  after,  and  delight  in  him;  if  you 
bring  forth  the  fruits  of  the  Spirit,  which  are  love, 
joy,  peace,  long  suffering,  gentleness,  goodness,  faith. 


FA]>IILIAR      LETTERS. 


285 


meekness,  temperance,  "  hereby  may  you  know  that 
he  abideth  in  you,  by  the  Spirit  which  he  hath  given 
you;"  1  John  iii.  24.  Labour  Hkewise  to  clear  up 
this  difficulty,  not  only  by  the  life,  but  by  the  growth 
of  grace.  If  you  grow  more  humble,  self-abasing, 
and  self-condemning:  if  you  grow  more  penitent, 
and  more  passionately  groan  under  the  burden  of, 
and  mourn  after  deliverance  from  all  our  sins:  if 
your  love  to  God  increases,  and  you  take  more  de- 
light in  him  and  in  his  ways;  or  at  least  long  after  a 
life  of  nearer  communion  with  him,  with  more  ardent 
desire:  if  you  are  more  spiritual  in  your  thoughts, 
meditations,  and  affections ;  more  heavenly  in  your 
conversation;  and  more  careful  of  your  respective 
duties  both  to  God  and  man ;  then  may  you  know  that 
"  Christ  abideth  in  you  and  you  in  him;  in  that  you 
bring  forth  m.uch  fruit;"  John  xv.  5. 

If  you  get  satisfying  evidences  of  your  union  to 
Christ,  adore,  admire,  and  praise  the  infinite  conde- 
scension, and  the  astonishing  love  of  the  glorious  Re- 
deemer, in  taking  such  dust  and  ashes,  such  sin  and 
polkUion,  into  union  with  himself.  Contemplate  the 
amazing  transaction  of  love  with  admiration;  and  let 
"  the  love  of  Christ  constrain  you,  to  live  to  the  praise 
of  the  glory  of  that  grace,  by  which  you  become  ac- 
cepted in  the  Beloved." 

That  Christ  may  abide  in  you  and  you  in  him,  that 
you  may  win  Christ,  and  be  found  in  him  at  his  ap- 
pearance and  kingdom,  and  that  you  may  reign  with 
him  for  ever,  is  the  prayer  of, 

Sir, 

Yours,  &c. 


286  FAMILIAR      LETTERS 


LETTER  XVIT. 

ANTINOMIAN  ABUSES  OF  THE  DOCTRINE  OF  BELIEVERs'  UNION 
TO  CHRIST,  OR  PLEAS  FROM  IT  FOR  LICENTIOUSNESS  AND 
SECURITY   IN    SINNING,    CONSIDERED   AND  OBVIATED. 

Sir, — Allow  me  the  freedom  to  teli  you,  that  the 
consequences  you  draw  from  the  doctrine  of  our  union 
to  Christ,  as  I  have  represented  it,  are  without  any 
foundation;  and  that  a  just  view  of  the  case  must  con- 
vince you,  that  this  doctrine  gives  no  "  advantage  to 
licentious  and  latitudinarian  principles,'^  but  the  direct 
contrary.  I  shall  therefore  endeavour,  according  to 
your  desire,  to  consider  the  Antinomian  principles 
you  are  pleased  to  propose,  and  see  whether  they 
"  naturally  follow  from  what  I  taught  in  my  last." 

"  You  do  not  see  (you  tell  me)  if  the  principles  I 
teach  are  allowed,  how  the  Antinomians  can  be 
charged  with  error,  in  supposing  that  the  true  be- 
liever has  no  cause  to  repent  of  his  sins,  or  to  enter- 
tain any  disquietude  of  mind  with  respect  to  them, 
since  he  is  united  to  Christ,  and  all  his  sins  are  charged 
to  Christ's  account,  whereby  he  has  satisfied  for  them 
all.  Why  therefore  should  the  believer  be  concerned 
about  a  debt,  which  is  fully  discharged  ?  Justice  is 
satisfied  with  respect  to  him;  Christ  delights  in  him, 
as  a  member  of  his  own  body;  the  Spirit  of  God 
dwells  in  him,  notwithstanding  of  his  sins  and  imper- 
fections. Why  may  he  not  therefore  be  perfectly  easy 
with  respect  to  sin;  and  look  upon  it  (as  a  modern  An- 
tinomian expresses  himself)  unworthy  of  our  least  re- 
gards?"    To  this  I  answer, 

1.  That  no  man  who  is  practically  conformed  to 
this  Antinomian  principle,  can  know  himself  to  be  a 
believer;  and  therefore  there  can  be  no  foundation 
for  this  reasoning,  in  any  person  whatsoever.  Were 
your  arguing  allowed  to  be  just,  it  can  take  place 
with  none  but  those  who  have  infallible  evidence  of 


FAMILIAR     LETTERS 


287 


their  union  to  Christ;  which  is  impossible  any  man 
should  have,  who  is  not  burthened  with  his  sins,  who 
does  not  hate  them,  and  groan  after  deliverance  from 
them.  Repentance  is  the  genuine  and  necessary  fruit 
of  a  true  faith.  "  They  shall  look  upon  Me  whom 
they  have  pierced,  and  shall  mourn,"  Zech.  xii.  10. 
"  That  thou  mayest  remember,  and  be  confounded, 
and  never  open  thy  mouth  any  more,  because  of  thy 
shame,  when  I  am  pacified  towards  thee  for  all  that 
thou  hast  done,  saith  the  Lord  God,"  Ezek.  xvi.  63. 
'*  And  ye  shall  be  my  people,  and  I  will  be  your  God. 
Then  shall  ye  remember  your  own  evil  ways  and 
your  doings  that  are  not  good;  and  shall  loathe  your- 
selves in  your  own  sight,  for  your  iniquities  and  for 
your  abominations,"  Ezek.  xxxvi.  28. 3 1 .  It  is  the  true 
believer,  and  he  only,  that  is  capable  aright  to  mourn 
for  sin,  truly  to  hate  it,  and  to  groan  under  the  bur- 
den of  it.  Unbelievers  may  mourn  under  a  sense  of 
their  guilt  and  danger;  but  this  is  not  to  repent  of 
sin.  It  is  the  believer  only,  who  sorrows  for  sin,  as 
sin;  who  hates  all  sin;  who  groans,  being  burdened, 
from  a  sense  of  his  sinfulness;  and  who  cries  out 
with  the  apostle,  "  0  wretched  man  that  I  am,  who 
shall  deliver  me  from  the  body  of  this  death!"  What 
room  can  there  be  for  those  licentious  conclusions  you 
speak  of?  Who  is  the  person  that  can  thus  rock  his 
conscience  to  sleep,  under  the  prevalence  of  his  lusts, 
from  the  doctrine  of  our  union  to  Christ,  as  I  have 
described  it  ?  Must  it  be  supposed  to  be  one  who  is 
united  to  Christ;  or  one  who  is  not  united  to  Christ  ? 
Surely  not  the  former;  for  how  can  he  be  indolent, 
careless,  and  secure  in  the  commission  of  sin,  from 
the  doctrine  of  our  union  to  Christ,  who  has  no  evi- 
dence of  this  being  his  case;  nor  can  have  any  such 
evidence,  until  he  is  poor  in  spirit,  and  thereby  quali- 
fied for  the  kingdom  of  heaven,  Matt.  v.  3.  Until  he 
is  one  that  mourns  for  his  sins,  and  comes  under  the 
promise  of  comfort;  v.  4.  And  until  he  is  of  a  con- 
trite and  humble  spirit;  for  with  such,  and  only  with 
such,  has  the  high  and  lofty  One  who  inhabits  eterni- 
ty, promised  to  dwell?  Isa.  Ivii.  15.     And  I  think,  I 


288  FAMILIAR     LETTERS. 

need  not  endeavour  to  prove,  that  he  who  is  not  uni- 
ted to  Christ,  has  no  shadow  of  a  plea  or  pretence 
to  make  for  carelessness  and  security  in  sin,  from  the 
doctrine  before  us.  Whence  it  follows,  that  all  pre- 
tences of  this  kind  are  without  any  rational  founda- 
tion. They  only  proceed  from  men's  delight  in  sin, 
in  a  life  of  sensual  ease  and  carnal  security:  and  not 
at  all  from  the  precious  truth  before  us.  This  sacred 
truth  may  indeed  be  perverted  and  abused;  and  so 
may  all  the  other  doctrines  of  the  gospel.  2  Pet.  iii. 
16.  But  they  who  thus  turn  the  grace  of  God  into 
wantonness,  do  it  at  the  peril  of  their  souls;  and  will 
find  but  little  comfort  in  it,  when  they  come  to  make 
up  their  accounts.  Whatever  extravagant  pretences 
men's  licentious  dispositions  may  prompt  them  to,  they 
must  in  the  conclusion  find  it  true,  that  a  life  of  con- 
tinued repentance  of  sin,  a  life  of  continued  self-abase- 
ment and  self-judging,  and  a  life  of  repeated  and 
renewed  mourning  after  pardon  of,  and  victory  over 
our  remaining  corruptions,  is  a  necessary  fruit  and 
evidence  of  our  union  to  Christ:  and  belongs  to  the 
way  which  leadeth  to  life  eternal,  and  in  which  the 
saints  walk  to  heaven.  If  therefore  we  would  not 
too  late  be  found  with  a  lie  in  our  right  hand,  we 
must,  with  Daniel,  pray  to  the  Lord,  and  make  our 
confession.  Dan.  ix.  4.  We  must,  with  the  church, 
acknowledge  ourselves  as  an  unclean  thing.  Isa.  Ixiv. 
6.  We  must,  with  Job,  even  abhor  ourselves,  and 
repent  in  dust  and  ashes.  Job.  xlii.  6.  We  must, 
with  Ephraim,  bemoan  ourselves.  Jer.  xxxi.  IS.  And 
with  David,  have  our  hearts  fail  us,  on  account  of  the 
number  and  aggravations  of  our  sins.  Psal.  xl.  12. 
For  these  are  the  ciiaracters,  these  the  dispositions  of 
those,  who  are  indeed  united  to  Christ. 

2.  There  is  greater  guilt  in  the  sins  of  believers  than 
in  the  sins  of  others.  They  have  therefore  greater 
cause  to  be  humbled  for  them,  and  to  lament  them 
before  God.  They  are  indeed  united  to  Christ,  re- 
conciled to  God,  freed  from  all  condemnation,  and 
made  heirs  according  to  the  hope  of  eternal  life:  the 
satisfying  evidences  of  which  blessed  state  must  carry 


FA3IILIAR     LETTERS. 


289 


them  above  any  tormenting  fears  of  hell  and  eternal 
perdition;  and  deliver  them  from  that  legal  repent- 
ance, which  is  the  product  of  desponding  thoughts, 
and  a  fear  of  amazement.  But  is  there  no  other 
motive  to  repentance  but  slavish  fears  of  hell  ?  Does 
not  a  true  repentance  and  a  genuine  sorrow  for  sin, 
always  flow  from  an  affecting  sense  of  the  contrariety 
of  sin  to  the  nature  and  will  of  God;  from  a  sense  of 
the  ingratitude  there  is  in  sin,  to  a  bountiful  Bene- 
factor and  a  compassionate  Saviour;  and  from  a  sense 
of  the  dishonour  to  God's  name,  the  violation  of  his 
law,  the  abuse  of  his  mercy  and  love,  the  afl'ront  and 
provocation  to  his  Holy  Spirit,  the  distance  procured 
between  God  and  us,  and  the  prejudice  to  others,  as 
well  as  to  our  own  souls,  occasioned  by  our  sinning 
against  God.  Now,  in  all  these  respects,  the  sins  of 
believers  are  more  aggravated  than  the  sins  of  other 
men.  They  are  distinguished  from  the  most  of  the 
world,  by  renewing  and  saving  grace:  and  must  it 
not  cut  them  to  the  heart,  to  think  of  their  vile  ingra- 
titude to  such  an  infinitely  kind  and  beneficent  friend; 
and  of  their  horrid  abuse  of  such  unmerited  mercy 
and  love  !  They  are  united  to  Christ,  washed  in  his 
precious  blood,  and  justified  by  his  righteousness;  and 
can  they  be  content  to  load  him  with  indignities,  who 
has  not  thought  his  own  blood  too  dear  a  ransom  for 
their  souls;  and  who  has  by  the  power  of  his  grace 
plucked  them  out  of  the  guilt  and  danger  of  a  perish- 
ing world,  and  made  them  heirs  of  the  eternal  inheri- 
tance! They  have  felt  the  divine  influences  and  con- 
solations of  the  blessed  Spirit;  and  have  tasted  that 
the  Lord  is  gracious:  and  shall  they  by  their  sins 
grieve  the  Spirit  of  God,  provoke  him  to  withdraw, 
and  to  withhold  his  quickening  and  comforting  in- 
fluences from  them!  They  are  the  friends  and  chil- 
dren of  God,  the  sworn  subjects  of  the  eternal  Ma- 
jesty; yea,  even  the  spouse  of  Jesus  Christ.  And 
shall  such  make  little  account  of  sin!  Is  this  tliy  kind- 
ness to  thy  Friend  !  Is  it  a  light  thing  for  a  child  to 
rebel  against  his  compassionate  Father;  for  a  subject 
to  take  up  arms  against  his  Prince;  or  for  a  wife  to 


290  FAMILIAR      LETTERS. 

violate  her  marriage  vows?  Certainly  the  sins  of 
beUevers  are  aggravated  in  proportion  to  the  various 
obligations  they  are  under:  and  though  they  have  no 
cause  of  desponding  and  discouraging  fears,  they  have 
the  greatest  cause  to  groan  under  the  burden  of  their 
sins,  and  to  groan  after  deliverance  from  them.  Their 
union  to  Christ  is  so  far  from  extenuating  their  sins, 
that  it  renders  them  more  heinous  in  the  sight  of 
God;  and  is  the  strongest  reason  why  they  should 
watch  against  them,  lament  and  hate  them.  For  this 
reason,  God  may  justly  expostulate  with  them  upon 
their  sinning  against  him,  as  in  Deut.  xxxii.  6.  "  Do 
ye  thus  repulse  the  Lord,  0  foolish  people  and  un- 
wise! Is  not  he  thy  Father,  that  hath  bought  thee? 
Hath  he  not  made  thee,  and  established  thee?'' 

3.  It  is  true  of  believers,  as  well  as  of  others,  that 
except  they  repent  they  shall  surely  perish.  They  are 
indeed  safe  in  the  hands  of  Christ:  and  none  shall 
pluck  them  out  of  his  hands:  he  will  preserve  them 
to  his  heavenly  kingdom.  But  then  he  will  save  them 
in  his  own  way,  in  the  way  of  a  repeated,  renewed 
exercise  of  repentance,  as  well  as  faith,  and  in  no 
other  way.  If  any  are  not  in  that  way,  they  are  not 
in  Christ's  way:  and  have  therefore  reason  to  suspect 
their  union  to  Christ,  and  to  conclude,  that  they  are 
not  in  the  path  of  life.  Their  eternal  interest  does 
therefore  loudly  call  upon  them,  to  mourn  for  their 
sins,  to  hate  and  forsake  them,  lest  they  perish  eter- 
nally. True  believers  will  not  indeed  finally  perish, 
for  whom  God  justifies,  he  will  also  glorify.  But  then 
the  believer's  perseverance  is  subserved  by  a  fear  of 
caution;  nor  are  there  any  true  believers,  but  penitent 
believers:  and  therefore,  whoever  are  habitually  care- 
less in  their  walk,  and  impenitent  for  their  sins,  will 
fall  short  of  salvation,  whatever  pretences  to  faith  in 
Christ  they  may  make.  There  is  but  one  way  to 
heaven;  and  whoever  gets  there,  must  attain  the  glo- 
rious salvation,  by  obtaining  assistance,  from  the 
powerful  influences  of  divine  grace,  to  keep  that  way. 
They  must  be  enabled  to  go  weeping  and  mourning, 
with  their  faces  towards  Zion.     They  must  offer  to 


FAMILIAR       LETTERS.  291 

God  "  the  sacrifice  of  a  humble  and  contrite  spirit." 
They  must  *'  loathe  themselves  in  their  own  sight,  for 
their  iniquities  and  abominations.'^  Every  other  road 
but  this,  leads  down  to  the  chambers  of  death.  Be- 
lievers, therefore,  as  well  as  others,  have  cause  to 
"pass  the  time  of  their  sojourning  here  in  fear." 
They  have  not  cause  indeed  (as  is  before  observed) 
of  a  legal  and  slavish  fear:  but  they  have  cause  of  a 
jealousy  of  themselves,  lest  they  miss  their  way  and 
fall  short  of  their  hope.  They  have  cause  to  "  watch 
and  pray,  that  they  enter  not  into  temptation."  Mat. 
xxvi.  41.  They  have  cause  "to  keep  under  their 
body,  and  bring  it  into  subjection,  lest  by  any  means 
they  should  be  cast  away,"  1  Cor.  ix.  37.  And  to 
"judge  themselves,  that  so  they  may  not  be  con- 
demned with  the  world,"  1  Cor.  xi.  31,  32.  They 
have  cause  to  "follow peace  with  all  men  and  holiness, 
without  which  no  man  shall  see  the  Lord,"  Heb.  xii. 
14.  They  have  cause  to  "repent  and  turn  themselves 
from  all  their  transgressions,  that  their  iniquity  do  not 
prove  their  ruin,"  Ezek.  xviii.  30.  Believers  them- 
selves would  "fall  into  condemnation,  and  their  ini- 
quities be  their  ruin,"  should  they  live  careless,  sin- 
ful, impenitent  lives.  There  is  no  salvation  promised, 
there  is  no  salvation  possible,  to  any  who  live  such 
lives.  They  who  are  kept  by  the  power  of  God,  are 
kept  through  faith  (an  operative  faith,  which  is  ac- 
companied with  all  the  graces  of  the  blessed  Spirit) 
unto  the  salvation  which  shall  be  revealed  in  the  last 
time,  1  Pet.  i.  5.  The  doctrine  of  our  union  to  Christ 
does  therefore  allow  no  plea  for  licentiousness,  since 
Christ  is  a  Prince,  as  well  as  a  Saviour,  to  all  who 
are  in  him,  to  give  them  repentance,  as  well  as  for- 
giveness of  sins.  Acts  v.  31.  And  they  who  do  not 
live  in  the  exercise  of  repentance,  whatever  pretences 
they  may  make  unto  an  union  to  Christ  by  faith, 
have  not  the  faith  of  God's  elect,  are  none  of  his; 
nor  are  they  likely  ever  to  partake  of  his  salvation. 
It  therefore  concerns  such  "  filthy  dreamers,"  to 
awake  and  consider  their  danger,  "  who  are  at  ease 
in  Zion,  who  flatter  themselves  in  their  own  eyes: 


292  FAMILIAR      LETTERS. 

for  their  iniquities  must  (first  or  last)  be  found  hate- 
ful/' 

You  go  on  to  argue;  "  It  appears  a  contradiction 
to  teach,  that  the  believer  is  perfectly  righteous  in 
the  sight  of  God,  by  virtue  of  his  union  to  Christ,  and 
by  the  imputation  of  his  righteousness;  and  yet  that 
he  is  sinful  and  polluted  in  God's  sight,  at  the  same 
time.  If  he  be  united  to  Christ,  and  interested  in  his 
righteousness,  he  is  perfectly  righteous:  And  if  he 
be  perfectly  righteous,  he  cannot  be  sinful;  and  there- 
fore cannot  have  cause  to  repent  of  his  sins,  to  grieve 
for  them,  or  seek  pardon  of  them."  In  answer  to 
this,  I  would  entreat  you  to  consider, 

1.  That  this  is  to  blend  together  justification  and 
sanctification,  as  if  they  were  the  same  thing.  There 
is  not  the  least  shadow  of  a  consequence,  that  be- 
cause believers  are  interested  in  a  perfect  righteous- 
ness, and  are  thereby  perfectly  justified  in  the  sight 
of  God,  therefore  their  sanctification  is  complete,  and 
they  perfectly  holy.  God  may  "  blot  out  our  trans- 
gressions as  a  cloud,  and  cast  our  iniquities  into  the 
depths  of  the  sea,"  by  a  gracious  pardon,  when  yet 
we  have  cause  to  acknowledge  ourselves  "  altogether 
as  an  unclean  thing,  and  that  if  he  should  mark  ini- 
quity, we  could  not  stand;"  that  "  if  he  should  con- 
tend with  us,  we  could  not  answer  him  one  of  a 
thousand."  And  is  that  an  argument  why  we  should 
be  bold  and  careless  in  sinning,  because  God  has  been 
infinitely  gracious  in  pardoning  our  sins?  Is  it  an  ar- 
gument why  we  should  securely  and  ungratefully 
abuse  our  heavenly  Father,  because  he  has  laid  us 
under  the  strongest  obligations  to  love  and  serve 
him?  But  it  seems  to  be  the  drift  of  those  whom  you 
would  personate  in  this  argument,  that  the  believ- 
er's violation  of  the  law  of  God  is  no  sin,  that  their 
not  being  under  the  law,  but  under  grace,  makes 
it  no  ways  criminal  in  them  to  transgress  the  law; 
and  their  being  united  to  Christ  legalizes  even  the 
grossest  transgressions  both  of  the  law  and  gospel. 
If  this  be  intended,  I  must  observe  to  you,  that  in 
order  to  a  just  deducing  of  this  conclusion,  it  must  be 


FAMILIAR     LETTERS.  293 

supposed,  that  the  law  of  God  is  wholly  vacated,  and 
ceases  to  be  a  rule  of  life;  though  the  apostle  assures 
us,  that  "  the  law  is  not  made  void  by  faith,  but  es- 
tablished." Rom.  iii.  31.  It  must  also  be  supposed, 
that  holiness  of  life  is  not  required  by  the  gospel  of 
Christ;  though  the  whole  design  of  the  gospel  is  to 
promote  holiness;  and  we  are  expressly  told,  that 
''  the  grace  of  God  which  brings  salvation,  teaches 
us  that  denying  ungodliness  and  worldly  lusts,  we 
should  live  soberly,  righteously  and  godly  in  this  pre- 
sent world."  Tit.  ii.  11,  12.  And  it  must  even  be 
supposed,  that  the  nature  of  the  glorious  God  himself 
must  be  changed;  that  he  can  look  upon  sin  with  ap- 
probation; and  be  pleased  with  what  is  most  oppo- 
site to  his  own  purity  and  rectitude.  It  must  be  sup- 
posed that  David's  murder  and  adultery,  that  Peter's 
d>enying  his  Lord,  with  cursing  and  swearing,  &c. 
were  acceptable  to  God.  What  blasphemy,  what 
subversion  of  the  very  light  and  law  of  nature,  are 
contained  in  such  principles  as  tliese ! — But  3^ou  will 
say,  perhaps,  that  it  does  not  obviate  the  difficulty, 
to  show  the  inconsistency  and  incongruity  of  these 
principles,  while  the  question  yet  remains,  whether 
they  do  not  (how  wicked  soever)  necessarily  follow 
frorm  my  doctrine  of  our  union  to  Christ.  To  which 
it  is  sufficient  to  answer,  that  by  virtue  of  a  believer's 
union  to  Christ,  his  righteousness  is  imputed,  to  an- 
swer the  demands  of  the  justice  and  law  of  God; 
and  thereby  to  reconcile  the  believer  to  God:  but  not 
to  legalize  his  sinful  actions.  It  is  to  procure  him 
a  pardon  for  past  sins;  and  not  a  license  for  future 
transgressions.  It  is  to  free  him  from  the  guilt  and 
condemning  power  of  sin;  but  not  to  change  the  na- 
ture, and  destroy  the  inseparable  essential  desert  of 
sin.  It  is  true,  that  the  believer  is  hereby  interested 
in  God's  covenant  mercy  and  love;  and  therefore  se- 
cure of  a  gradual  sanctification,  whereof  his  repent- 
ance, hatred  of,  and  sorrow  for  sin,  is  a  peculiar  and 
principal  part.  Whence  it  follows,  that  we  must 
mourn  for  our  sins,  repent  of,  and  hate  them,  in  or- 


294  FAMILIARLETTERS. 

der  to  evidence  onr  union  to  Christ,  and  interest  in 
him;  and  not  live  contentedly  in  sin,  from  a  vain 
dream  of  our  union  to  him.  There  can  be  no  such 
thing  in  nature,  as  an  impenitent  true  believer;  and 
therefore  all  conclusions  of  this  kind  are  groundless 
and  impious. 

2.  It  is  a  fact  most  notorious,  and  admits  of  no  dis- 
pute, that  believers  have  not  a  perfect  personal  and 
inherent  righteousness  in  the  sight  of  God;  and  there- 
fore the  doctrine  under  consideration  affords  no  han- 
dle for  such  licentious  pleas,  as  you  have  suggested. 
Christ's  righteousness  imputed  to  us,  it  is  true,  is  per- 
fect; and  therefore  our  justification  is  perfect  too  by 
virtue  of  our  interest  in  it,  so  that  on  that  account  we 
have  no  cause  of  any  disquietude  and  uneasiness. 
But  what  is  our  own  personal  righteousness?  It  is 
filthy  rags,  Isa.  Ixiv.  6.  It  is  loss  and  dung,  Phil.  iii.  8. 
And  if  we  say,  we  have  no  sin,  we  deceive  ourselves; 
and  the  truth  is  not  in  us,  1  John  i.  8.  Have  we  no 
cause  therefore  to  lament  the  imperfection  of  our  own 
righteousness,  because  Christ's  righteousness  is  per- 
fect? Have  we  no  cause  to  lament  the  great  defects 
of  our  sanctification,  because  our  justification  is  per- 
fect? Have  we  no  matter  of  uneasiness  on  account 
of  our  non-conformity  to  the  holiness  of  God,  because 
his  vindictive  justice  is  satisfied?  Have  we  no  occa- 
sion to  lament,  that  we  are  no  more  prepared  and 
ripened  for  heaven,  because  we  hope  to  escape  hell? 
Have  we  no  reason  to  lament  the  dishonour  we  do 
to  God,  because  he  has  in  infinite  mercy  been  pleased 
to  pardon  our  sins,  and  make  us  heirs  of  glory  ?  And 
in  fine,  have  we  no  sins  to  repent  of,  when  "  in  many 
things  we  all  offend,'^  and  when  our  offences  are  pe- 
culiarly aggravated,  by  our  distinguishing  privileges 
and  obligations?  I  speak  these  things  upon  the  sup- 
position that  we  have  an  assurance  of  a  justified 
state;  which  (as  I  have  before  proved)  no  man  ever 
had,  or  can  have,  while  he  makes  light  of  sinning.  It 
is  little  likely,  that  they  are  true  believers  who  believe 
in  Christ  for  a  pardon  only;  or  that  they  are  true 


FAMILIAR     LETTERS 


295 


penitents,  whose  only  motive  is  the  penalty,  and  not 
the  turpitude  of  sin,  which  should  make  us  loathe  it, 
and  ourselves  for  it,  though  conscious  of  a  pardon. 

You  further  observe,  that  "  the  Antinomians  argue 
from  the  doctrine  of  our  union  to  Christ,  as  I  have 
proposed  it,  that  the  sins  of  believers  do  really  belong 
to  Christ,  as  the  sins  of  the  hand  really  belong  to  the 
head,  unto  which  those  hands  are  united.  Accord- 
ingly he  actually  bare  our  sins,  suffered  for  us,  and 
God  laid  upon  him  the  iniquities  of  us  all.  The  sins 
that  the  believer  commits,  do  therefore  truly  belong 
to  Christ;  and  not  to  the  believer  himself.  They  are 
his  sins,  not  ours.  They  are  already  accounted  for 
by  him;  and  consequently  are  not  now  to  be  repented 
of  by  us.  You  suspect,  you  say,  that  there  are  too 
many  among  us,  which  quiet  themselves  with  such 
dangerous  pretences,  while  going  on  in  sinful  prac- 
tices; that  these  seem  to  found  their  erroneous  prin- 
ciples upon  the  doctrine  taught  in  my  last:  And  you 
desire  me  to  consider,  whether  they  do  not  naturally 
flow  from  it." 

There  needs  no  other  answer  to  this,  than  to  show 
you,  that  our  sins  are  to  be  considered  in  a  threefold 
respect.  They  are  to  be  considered  with  respect  to 
their  pollution,  or  contrariety  to  the  holiness  of  God; 
with  respect  to  their  innate  guilt,  or  contrariety  to  the 
preceptive  will  of  God;  and  with  respect  to  their  de- 
sert, or  relation  to  the  penalty  denounced  against 
them  by  the  justice  and  law  of  God.  It  is  in  the  latter 
sense  only,  that  our  blessed  Saviour  bare  our  sins,  and 
was  made  sin  for  us;  and  that  our  sins  are  by  virtue 
of  our  union  to  Christ  imputed  to  him,  and  esteemed 
as  his.  If  this  be  distinctly  considered,  the  case  will 
appear  most  plain  and  evident. 

If  we  consider  sin  with  respect  to  its  blot  or  pollu- 
tion, it  is  the  abominable  thing  which  God's  soul 
hates.  It  is  what  he  "  is  of  purer  eyes  than  to  be- 
hold;" and  what  he  cannot  look  on  but  with  abhor- 
rence and  detestation.  Now  it  were  the  greatest 
blasphemy  to  suppose  that  the  Lord  Jesus  Christ  did 
in  this  sense  take  our  sins  upon  him,  so  as  to  be  pol- 


296  FAMILIAR     LETTERS. 

luted  and  defiled  with  them.  He  was  "  holy,  harm- 
less, undefiled;  (and  in  this  respect,)  separate  from 
sinners."  He  was  "a  Lamb  without  spot  and  with- 
out blemish.'^  He  was  God's  "  beloved  Son,  in  whom 
he  was  well  pleased. ^^  In  this  sense  then,  sin  belongs 
even  to  the  believer  himself,  notwithstanding  his 
union  to  Christ.  The  pollution  of  his  sin  was  never 
transferred  to  Christ.  But  every  sin  he  commits,  pol- 
lutes and  defiles  his  soul,  gives  him  new  cause  of  hu- 
miliation and  repentance,  new  cause  to  fiy  by  faith 
to  the  blood  of  Christ  for  cleansing;  and  to  the  grace 
of  Christ  for  the  sanctifying,  renewing  influences  of 
his  Holy  Spirit.  Hence  we  find  David  complaining, 
that  "  his  wounds  stink  and  corrupt,  because  of  his 
foolishness;  that  his  loins  are  filled  with  a  loathsome 
disease;  and  there  is  no  soundness  in  his  flesh;" 
Psalm  xxxviii.  5.  7.  And  hence  we  likewise  find 
him  so  humbly  and  earnestly  praying,  that  he  may 
be  "  purged  with  hyssop  and  made  clean,  washed  and 
made  whiter  than  the  snow;"  Psalm  li.  7.  It  is  not 
the  privilege  of  believers,  that  their  sins  have  less  pol- 
lution in  them  than  the  sins  of  others;  or  that  they 
are  less  displeasing  to  God:  but  their  privilege  is, 
that  they  being  united  to  Christ,  they  have  grace 
given  them  to  apply  for  cleansing  to  the  fountain  set 
open  for  sin  ancl  uncleanness;  and  that  they  have  an 
advocate  with  the  Father,  to  make  intercession  for 
them.  It  is  therefore  certain,  that  all  such  who  do 
not  improve  this  privilege,  who  do  not  repair  to  the 
blood  of  Christ  for  cleansing,  but  remain  careless  and 
secure  in  their  sins,  were  never  yet  united  to  Christ, 
never  cleansed  from  their  filthiness;  but  are,  notwith- 
standing all  their  vain  dreams  of  an  union  to  Christ, 
liable  to  meet  with  that  final  sentence,  ^'  He  which  is 
filthy,  let  him  be  filthy  still." 

If  we  consider  sin  with  respect  to  its  innate  guilt, 
or  contrariety  to  the  law  of  God,  the  sins  of  believers, 
as  well  as  others,  are  a  transgression  of  God's  law,  a 
contempt  of  his  dominion  and  authority,  a  repug- 
nancy to  his  nature  and  will,  a  dishonour  to  his  name, 
and  an  injury  to  his  kingdom  and  interest  in  the  world; 


FAMILIAK     LETTERS.  297 

in  all  which  respects,  they  bring  guilt  upon  the  souls 
of  the  offenders,  in  proportion  to  the  nature  and  ag- 
gravations of  the  transgressions.  Now  I  hope,  none 
will  be  so  daringly  blasphemous,  as  to  suppose  that 
our  sins  are  in  this  respect  transferred  to  Christ;  that 
the  blessed  Saviour  of  the  world  has  transgressed  the 
law  of  God,  or  dishonoured  his  holy  name.  '^  For  he 
did  no  sin,  neither  was  guile  found  in  his  mouth.  He 
always  did  those  things  which  pleased  his  heavenly 
Father."  There  is  no  possibility,  from  the  nature  of 
things,  that  the  innate  guilt  of  sin,  or  the  reatus  culpse^ 
(as  the  schools  express  it,)  can  be  transferred  from 
one  person  to  another.  Whoever  represents  the  per- 
son of  the  otiender,  and  is  his  surety,  bears  the  pun- 
ishment he  deserved;  yet  the  original  guilt,  the  ob- 
liquity, the  enormity,  fault  or  crime  of  the  offence, 
lies  at  the  offender's  door;  and  can  lie  no  where  else. 
Whence  it  follows,  that  the  believer's  union  to  Christ 
can  no  way  change  the  nature  of  his  sinful  actions, 
and  make  that  guiltless  and  innocent,  whilst  repug- 
nant to  the  nature  and  law  of  God.  Though  it  de- 
liver from  the  penalty,  it  cannot  remove  the  native 
enormity  of  sin:  it  still  remains,  and  cannot  but  re- 
main abominable  to  God,  and  worthy  of  eternal  death. 
Whence  God  is  displeased  with  believers,  when  they 
sin  against  him.  ''  The  thing  David  had  done  dis- 
pleased the  Lord;"  1  Sam.  xi.  27.  ''The  Lord  was 
angry  with  Moses;"  Deut.  iv.  2\.  "  He  was  very 
angry  with  Aaron;"  Deut.  ix.  20.  Though  he  be  a 
Father,  he  is  a  provoked  Father,  when  his  children 
''forsake  his  law,  and  walk  not  in  his  judgments;" 
and  therefore  he  "  visits  their  transgression  with  the 
rod,  and  their  iniquity  with  stripes;"  though  "he 
does  not  utterly  take  away  his  loving  kindness  from 
them,  nor  suffer  his  faithfulness  to  fail ;"  Psalm  Ixxxix. 
30,  31,  32.  Have  not  believers  therefore  cause  to  be 
deeply  affected  with  their  sins,  to  lament  them  before 
God,  and  penitently  to  fly  to  the  blood  of  Christ  for 
pardon,  when  they  render  them  guilty  in  the  sight  of 
God,  are  provoking  and  displeasing  to  him,  and  just- 
ly deserve  his  eternal  wrath? 

20 


298  FAMILIAR      LETTERS. 

But  if  we  proceed  in  the  last  place,  to  consider  sin 
with  respect  to  its  law  desert,  or  demerit  with  regard 
to  the  penalty  annexed  to  it,  by  the  justice  and  law 
of  God,  in  this  sense  Christ  bare  our  sins,  for  us;  and 
took  upon  him  all  the  iniquities  of  those,  who  are  in- 
terested in  and  united  to  him.  ^'  He  bare  our  sins  in 
his  own  body  upon  the  tree:''  that  is,  he  bare  the 
punishment  due  to  us  for  sin,  when  he  offered  him- 
self a  sacrifice  upon  the  cross.  "  He  was  made  a  curse 
for  us;"  and  underwent  the  curse  that  was  due  to  us. 
He  was  made  a  surety  of  the  better  Testament;  and 
so  the  dreadful  debt  was  transferred,  from  the  princi- 
pal debtors,  to  him;  and  he  being  a  surety  for  stran- 
gers, was  made  to  smart  for  it.  Thus  believers  par- 
take of  the  blessedness  ascribed  to  him,"  whose  trans- 
gression is  forgiven,  whose  sin  is  covered;  and  unto 
whom  the  Lord  imputeth  not  iniquity.'^  And  "there 
is  now  no  condemnation  to  them  who  are  in  Christ 
Jesus."  They  are  acquitted  from  the  guilt  of  all  their 
former  sins,  upon  their  exercising  faith  in  Christ. 
"Through  faith  in  his  blood,  Christ's  righteousness  is 
declared  for  the  remission  of  their  sins  that  are 
PAST."  Rom.  iii.  25.  But  how  will  their  state  of 
justification  be  continued,  and  their  sins  past  pardon- 
ed, but  in  the  way  of  renewed  exercise  of  faith  to- 
wards our  Lord  Jesus  Christ,  and  repentance  towards 
God  ?  How  will  they  make  any  progress  in  the  divine 
life,  but  by  a  renewed  flight  to  the  fountain  of  grace, 
for  new  supplies  of  spiritual  life  and  strength?  From 
whence  then  can  any  man  fetch  arguments,  for  a 
careless  indifference  about  his  sins,  unless  he  be  also 
careless  and  indifferent  about  the  favour  of  God, 
and  his  own  eternal  welfare?  "  Let  no  man  deceive 
himself  with  vain  words;"  nor  dream  of  "  any  inheri- 
tance in  the  kingdom  of  Christ  and  of  God,"  while  he 
can  sin  without  care  or  fear.  For,  because  of  these 
things  cometh  the  wrath  of  God  upon  the  children  of 
disobedience.     Eph.  v.  5,  6. 

You  go  on  to  argue,  "  If  believers  are  united  to 
Christ,  in  the  manner  described,  so  that  his  obedience 
to  the  law  was  performed  on  their  behalf,  and  is  be- 


FAMILIAR     LETTERS.  299 

come  their  obedience,  it  then  follows,  that  they  have 
in  Christ  fulfilled  the  law  in  all  respects;  and  it  can 
therefore  have  no  more  demands  upon  them;  and  con- 
sequently they  can  be  no  more  chargeable  with  sin; 
nor  have  occasion  to  be  concerned  about  it.  For 
"  where  there  is  no  law,  there  is  no  transgression." 

In  answer  to  this  objection,  I  shall  first  endeavour 
to  show  you,  in  what  respects  our  blessed  Saviour  has 
in  our  place  and  stead  answered  the  demands  of  the 
law,  and  thereby  delivered  the  believer  from  its  power 
and  dominion:  and  then  proceed  to  show,  in  what 
respects  the  law  has  still  a  claim,  to  the  believer's  ob- 
servance, notwithstanding  his  interest  in,  and  union 
to  the  Lord  Jesus  Christ. 

Our  blessed  Redeemer  has  these  several  ways  ful- 
filled the  law  for  believers;  he  has  fulfilled  all  the 
penal  demands  of  it;  and  hath  *' redeemed  us  from 
the  curse  of  the  law,  being  made  a  curse  for  us;'' 
Gal.  iii.  13.  We  being  guilty  criminals,  the  law  con- 
demns us  to  deserved  punishment;  and  the  justice  of 
God  demands  satisfaction.  The  blessed  Saviour  has 
therefore  stepped  in  between  us  and  the  avenging  jus- 
tice of  God;  and  has  received  the  flaming  sword  into 
his  own  bowels.  Justice  is  satisfied,  and  the  guilty 
offender  released,  upon  his  acting  faith  in  this  bless- 
ed surety.  The  law  does  moreover  require  of  us  a 
perfect,  active  obedience,  as  we  are  rational  and  mo- 
ral agents;  and  accordingly  the  original  terms  of  our 
acceptance  with  God  were,  "  Do  this  and  live."  "■  The 
man  which  doth  these  things  shall  live  by  them.  But 
cursed  is  every  one  that  continueth  not  in  all  things 
of  the  law  to  do  them."  Now  Christ  has  in  this  re- 
spect, also  answered  the  demands  of  the  law.  He 
has  "fulfilled  all  righteousness;"  and  taken  away 
the  power  of  the  law,  as  it  is  the  "strength  of  sin," 
as  it  is  a  "  killing  letter,"  and  "  ministration  of  death," 
on  the  behalf  of  all  that  believe  in  him;  that  it  no 
longer  demands  perfect  personal  obedience  as  the 
condition  of  their  acceptance  with  God.  In  this  res- 
pect believers  are  "not  under  the  law,  but  under 
grace;"  Rom.  vi.  14.     Thus  Christ  has  performed  a 


300  FAMILIAR      LETTERS. 

passive  obedience,  to  answer  the  penalty  of  the  law, 
and  an  active  obedience,  to  fulfil  the  precept  of  it, 
whereby  justice  is  satisfied,  God  reconciled,  and  the 
believer  made  accepted  in  the  beloved.  I  may  add 
to  this,  that  there  is  an  infinite  merit  in  this  twofold 
obedience  of  our  blessed  Mediator.  He  being  an  in- 
finite person,  the  value  of  his  obedience  was  propor- 
tioned to  the  glory  and  dignity  of  his  Divine  nature; 
and  he  has,  therefore,  by  his  fulfilling  the  law,  pur- 
chased all  grace  here  and  glory  hereafter,  for  all  who 
shall  believe  in  him,  and  be  thereby  united  to  him. 
Thus  then,  the  believer's  "  first  husband  is  dead;  that 
they  are  loosed  from  the  law  of  their  husband:  and 
they  are  become  dead  to  the  law  by  the  body  of 
Christ,  that  they  may  be  married  to  another,  even  to 
him  who  is  raised  from  the  dead;"  as  the  apostle  ar- 
gues, Rom.  vii.  2.  4. 

And  now  in  order  to  answer  the  second  part  of  my 
promise,  and  show  you  in  what  respect  the  law  has 
still  a  claim  to  the  believer's  observance,  I  must  re- 
mind you  of  what  I  have  formerly  observed  to  you, 
that  the  moral  law  is  also  to  be  considered  as  a  rule 
of  living,  as  the  standard  or  directory  of  our  conduct. 
As  such,  it  is  a  copy  or  transcript  of  the  divine  per- 
fections, in  particular  of  his  rectitude,  justice,  and  ho- 
liness; and  therefore  is  immutable,  like  the  infinitely 
glorious  nature  from  whence  it  was  derived.  It  is 
utterly  inconsistent  with  the  infinite  perfections  of  the 
glorious  God,  for  him  to  give  us  a  rule  of  life  contrary 
to  what  is  contained  in  the  moral  law.  Should  the 
law  in  this  sense  be  abrogated  and  buried,  the  holiness 
and  justice  of  God  must  be  buried  in  the  ruins  of  it. 
Now  though  our  blessed  Saviour  has  in  this  sense 
also  fulfilled  the  law,  he  has  fulfilled  it  to  establish  it, 
and  not  to  vacate  or  destroy  it.  He  has  fulfilled  it  as 
our  exemplar,  to  give  us  a  pattern  of  obedience,  that 
we  may  walk  in  his  steps.  He  hath  fulfilled  it  to 
glorify  his  heavenly  Father,  that  in  imitation  of  him 
we  also  may  glorify  him,  by  bringing  forth  much 
fruit.  In  this  respect  then,  the  law  retains  its  full  de- 
mand upon  us.     "  Do  we  then  make  void  the  law  by 


FAMILIAR      LETTERS,  301 

faith?  God  forbid!  Yea,  we  establish  the  law;"  Rom. 
iii.  31.  With  respect  to  the  law,  as  a  rule  of  life,  our 
blessed  Saviour  assures  us,  that  it  is  easier  for  hea- 
ven and  earth  to  pass  away,  than  one  tittle  of  the  law 
to  fail;"  Luke  xvi.  17.  How  vile  and  abominable 
therefore  are  those  pretences,  that  there  remains  no 
law  to  regulate  our  conduct;  that  we  are  under  no 
bonds  to  obedience;  that  we  have  no  law  to  trans- 
gress; and  therefore  no  sins  to  lament!  Has  the  bless- 
ed Saviour  shed  his  precious  blood  to  open  a  door  to 
licentiousness?  Has  he  come  to  legalize  a  lawless, 
careless,  worldly,  and  sensual  life?  No  surely,  he 
came  with  a  quite  contrary  view;  "  to  redeem  us  from 
all  iniquity,  and  to  purify  unto  himself  a  peculiar  peo- 
ple, zealous  of  good  works;"  Tit.  ii.  14.  The  law 
must  certainly  be  either  the  rule  of  our  conduct,  while 
we  live,  or  the  rule  of  our  final  trial  and  condemna- 
tion, in  the  day  of  Christ.  Though  our  conformity 
to  the  law,  as  a  rule  of  life,  be  neither  an  atonement 
for  our  sins,  nor  a  purchase  of  the  divine  favour,  nor 
the  covenant  condition  of  our  pardon  and  acceptance 
with  God;  yet  it  is  in  the  nature  of  things,  and  in  the 
doctrine  of  the  gospel,  the  believer's  path-way  to  eter- 
nal life.  "  He  that  saith,  I  know  him,  and  keepeth 
not  his  commandments,  is  a  liar,  and  the  truth  is  not 
in  him;"  1  John  ii.  4.  ''  He  that  saith,  he  abideth  in 
him,  ought  himself  also  so  to  walk,  even  as  he  walk- 
ed;" 1  John  ii.  6.  '' Whosoever  committeth  sin,  trans- 
gresseth  also  the  law;"  1  John  iii.  4.  ^' For  this  is 
the  love  of  God,  that  we  keep  his  commandments;" 
1  John  V.  3.  "  If  ye  fulfil  the  royal  law  according  to 
the  Scripture,  <Thou  shalt  love  thy  neighbour  as  thy- 
self,' ye  do  well ;"  James  ii.  8. 

And  now.  Sir,  it  belongs  to  you  to  consider,  whe- 
ther the  Antinomians  have  any  handle  at  all  for 
their  licentious  principles,  from  the  doctrine  of  our 
union  to  Christ,  rightly  considered  and  understood. 
If  no  man  can  have  any  good  evidence  of  his  union 
to  Christ,  without  a  repentance  and  humiliation  for 
bis  offences  against  God,  then  no  man  can  have  rea- 
son to  be  easy  and  secure  in  simiing,  from  a  pre- 


302  FAMILIAR     LETTERS. 

sumption  of  his  union  to  Christ.  If  the  sins  of  be- 
lievers are  by  virtue  of  their  union  to  Christ  more 
aggravated,  than  the  sins  of  other  men,  they  have 
more  cause  than  others  to  lament  their  sins  before 
God,  and  to  be  deeply  humbled  on  the  account  of 
them.  If  believers,  as  well  as  others,  must  repent 
of  their  sins,  or  perish,  they  have  then  the  same 
cause,  which  others  have  to  mourn  for  their  sins,  and 
with  the  greatest  detestation  to  renounce  and  for- 
sake them.  If  believers,  by^  means  of  their  union 
to  Christ,  though  perfectly  justified,  are  yet  not  per- 
fectly sanctified,  but  in  many  things  do  all  offend;  if 
Christ  has  not  taken  away  the  pollution  of  sin,  and 
personal  innate  guilt,  though  he  has  borne  the  curse, 
and  taken  away  the  penalty  of  sin  from,  believers;  if 
the  law  still  remains  a  rule  of  obedience  to  believers; 
and  if  their  deviation  from,  or  violation  of  that  rule, 
be  of  the  nature  of  sin,  and  brings  them  under  guilt 
and  defilement,  they  have  then  cause  to  be  humbled 
for  their  sins,  to  groan  under  the  burthen  of  them, 
and  ardently  to  pant  after  deliverance  from  their  re- 
maining body  of  death.  All  the  premises  are  (I 
think)  fully  proved;  and  the  consequences  cannot 
therefore  be  fairly  denied.  Whence  it  follows,  that 
whoever  quiet  their  conscience  with  such  vain  pre- 
tences, expose  themselves  to  the  dreadful  consequen- 
ces of  a  licentious  life,  divine  rejection,  and  a  wrath 
unto  the  uttermost. 

Thus  I  have  briefly  answered  your  several  pleas 
in  favour  of  the  libertines  of  the  present  age,  by  rea- 
sonings, which  cannot  fail  of  giving  you  satisfaction, 
if  duly  considered.  You  will  be  pleased  to  bear 
with  me,  whilst  I  offer  one  answer  more,  which  will 
equally  obviate  all  your  objections;  and  discover 
them  all  to  be  groundless,  unreasonable  and  irreligi- 
ous. 

You  will  readily  allow,  if  it  be  impossible  from  the 
nature  of  things,  that  any  one  who  is  truly  united  to 
Jesus  Christ,  should  be  habitually  careless  and  at 
ease,  indifferent  and  indolent  in  a  way  of  sinning, 
that  your  objections  are  then  all  groundless,  and  with- 


FAMILIAR     LETTERS.  303 

out  any  rational  foundation.  And  that  this  is  so,  may 
be  made  abundantly  clear  and  evident. 

If  a  true  and  sincere  love  to  God,  be  a  necessary 
consequence  of  our  union  to  Jesus  Christ,  and  be  also 
utterly  inconsistent  with  those  licentious  conclusions, 
which  you  have  mentioned;  it  will  then  follow  that 
it  is  impossible  from  the  nature  of  things,  that  any 
one  who  is  truly  united  to  Jesus  Christ,  should  be 
careless,  easy,  and  indifferent  in  a  way  of  sinning. 
That  all  who  are  united  to  Jesus  Christ,  do  habitu- 
ally love  God,  and  dwell  in  the  love  of  God,  is  ex- 
pressly asserted  by  the  apostle,  1  John  iv.  16.  "  God 
is  love;  and  he  that  dwelleth  in  love,  dwelleth  in 
God,  and  God  in  him.''  And  it  is  also  necessary 
from  the  very  nature  of  our  union  to  Christ.  Being 
united  to  Christ,  we  shall  partake  of  all  the  graces 
of  the  blessed  Spirit,  which  are  in  Christ,  as  in  a 
fountain  or  repository  to  be  communicated  unto  us; 
as  I  have  shown  you  before,  that  this  need  not  be 
insisted  on. 

Let  us  therefore  proceed  to  consider,  whether  the 
love  of  God  be,  from  the  nature  of  it,  compatible  or 
consistent  with  a  carelessness  and  indifference  about 
sinning  against  him.  Can  we  love  God,  and  be 
careless  and  indifferent  about  affronting  him,  and 
loading  him  with  indignity,  at  the  same  time. ^  Can 
we  love  God,  and  yet  be  content  to  dishonour  his 
name,  violate  his  laws,  and  trample  his  sacred  au- 
thority and  attributes  under  the  feet  of  our  lusts  ? 
This  cannot  be,  till  love  and  hatred,  friendship  and 
enmity,  become  the  same  thing,  and  not  to  be  dis- 
tinguished. Our  profession  of  love  would  hardly  be 
voted  sincere  by  one  of  our  fellow  creatures,  who 
should  find  us  easy  and  indifferent  about  injuring  his 
interest  and  reputation,  and  loading  him  with  con- 
tempt and  indignity.  Does  not  the  love  of  God  es- 
pecially consist  in  a  desire  of,  and  delight  in  a  con- 
formity to  the  divine  nature  and  will?  That  they 
who  love  God,  dwell  in  God  and  God  in  them;  that 
as  he  is,  so  are  they  in  this  world,  1  John  iv.  16,  17. 
And  can  they  delight  in  a  conformity  to  God,  and 


304  FAMILIAR     LETTERS. 

yet  be  easy  and  content  when  they  act  most  contrary 
to  his  will,  and  in  the  highest  repugnance  to  all  his 
glorious  and  infinite  perfections?  Does  not  the  love 
of  God  consist  in  a  hatred  of  sin,  and  of  whatever  is 
displeasing  in  his  sight  ?  "  Ye  that  love  the  Lord  hate 
evil,"  Psal.  xcvii.  10.  And  can  there  be  any  thing 
more  inconsistent,  than  being  careless  and  indiflerent 
about  falling  into  such  circumstances  as  are  peculi- 
arly hateful  and  abhorrent  to  us?  Does  not  the  love 
of  God  imply  a  love  to  his  law;  and  a  delight  in 
complying  with  his  holy  will  in  all  things?  "  0  how 
love  I  thy  law  !  it  is  my  meditation  all  the  day,"  Psal. 
cxix.  97.  ^'  For  I  delight  in  the  law  of  God  after  the 
inward  man,"  Rom.  vii.  22.  And  is  it  consistent,  is  it 
not  the  highest  contradiction,  to  love  the  law  of  God, 
to  delight  in  an  observance  of  it,  and  a  conformity 
to  it,  and  yet  be  indiiferent  and  unconcerned  about  a 
violation  of  it,  or  a  non-conformity  to  it?  Does  not 
the  love  of  God,  in  the  nature  of  it,  imply  a  life  of 
actual  obedience?  "If  ye  love  me,  keep  my  com- 
mandments," John  xiv.  15,  "If  ye  keep  my  com- 
mandments, ye  shall  abide  in  my  love,"  John  xv.  10. 
And  can  any  thing  be  more  contradictory,  than  keep- 
ing God's  commandments,  and  a  careless  indifference 
about  breaking  them?  Is  there  no  gratitude  in  our 
love  to  God,  no  sense  of  our  obligations  to  his  infi- 
nite goodness  and  compassion;  and  no  sense  of  our 
ungrateful  abuse  of  his  amazing  dispensations  of  be- 
nignity and  mercy,  in  our  ransom  from  hell,  by  the 
blood  of  his  Son,  in  our  gospel  privileges  and  advan- 
tages, in  our  participation  of  his  special  distinguish- 
ing grace,  and  in  our  hopes  of  glory?  Is  the  love  of 
the  Father  a  light  thing  with  us,  in  choosing  us  be- 
fore others  from  the  foundation  of  the  world,  in  giv- 
ing his  own  Son  to  redeem  and  save  us;  and  in  send- 
ing his  Holy  Spirit  to  fulfil  his  good  pleasure  in  our 
souls,  and  fit  us  for  heaven?  Is  the  blood  of  the  Sa- 
viour a  light  thing  with  us,  whereby  we  are  ran- 
somed from  death  and  hell,  and  made  heirs  of  the 
future  glory  ?  Is  the  sanctifying,  comforting  and 
quickening  influence  of  the   blessed   Spirit  a  light 


FAMILIAR       LETTERS.  305 

thing  with  us,  whereby  we  are  brought  near  to  God, 
enabled  to  obtain  communion  with  him,  and  are 
quahfied  for  the  eternal  inheritance?  Can  we  dis- 
honour the  Father,  trample  upon  the  blood  of  the 
Son,  and  grieve  the  Holy  Spirit,  without  care,  con- 
cern or  fear;  and  yet  make  pretences  to  an  union  to 
Christ,  and  to  the  love  of  God?  A  vain  dream!  A 
most  inconsistent  and  contradictory  pretence? 

I  hope,  I  have  by  this  time  given  you  sufficient 
evidence,  of  the  weakness  and  impiety  of  those  objec- 
tions, you  have  alleged  in  favour  of  the  Antinomians: 
and  would  therefore  only  just  add  this  further  remark. 
That  though  we  should  never  dishonour  our  blessed 
Saviour,  by  doubting  of  his  sufficiency  for  us,  be  our 
case  what  it  will;  though  we  should  never  indulge 
distracting  doubts  and  fears,  which  will  drive  us  from 
God,  unfit  us  for  duty,  and  bring  dishonour  upon  that 
infinite  mercy  in  which  we  hope;  and  though  we 
should  not  presently  dig  up  our  foundations,  and  call 
all  our  hopes  and  experiences  into  question,  because 
of  our  disallowed  infirmities:  Yet  if  we  are  united  to 
Christ,  we  cannot  fail  of  mourning  for  our  sins,  and 
bringing  them  to  the  blood  of  Christ  for  pardon;  we 
cannot  fail  to  groan  being  burdened,  and  to  esteem 
our  sins  the  heaviest  burden  we  have  in  the  world: 
Though  we  may  and  ought  to  rejoice  always,  in  the 
riches  of  redeeming  mercy  and  love,  yet  we  cannot 
but  lament  and  groan  always  after  deliverance  from 
the  remaining  body  of  death. 

You  proceed  to  object,  that  "if  my  doctrine  of  the 
believers^  union  to  Christ  be  true,  you  cannot  see  how 
we  can  prove  our  justification  by  our  sanctification. 
For  according  to  that  scheme,  our  justification  de- 
pends wholly  upon  our  union  to  Christ:  but  nothing 
at  all  upon  our  sanctification.  Is  it  not  then  the  most 
rational  proceeding,  to  prove  our  justification  by  that 
on  which  it  depends,  rather  than  by  that  on  which 
it  does  not  depend;  by  that  which  justifies  us, 
rather  than  by  that  which  does  not  justify  us?  How 
can  we  prove  our  justification  by  that  which  procures 


306 


FAMILIAR     LETTERS 


no  freedom  from  guilt,  no  title  to  the  favour  of  God, 
no  claim  to  eternal  salvation?" 

In  answer  to  which  I  must  entreat  you  to  consider, 
whether  there  be  any  way  so  certain  to  prove  the 
existence  of  the  cause,  as  by  the  production  of  the 
effect:  and  whether  there  be  any  way  whatsoever  to 
evidence  that  there  is  a  cause,  if  there  be  no  effect; 
or  if  the  effect  be  utterly  unknown.  How  do  we  know 
the  existence  of  God;  but  by  his  word  and  works, 
which  are  visible  effects  of  his  being;  and  thereby 
visible  evidences  and  discoveries  of  his  glorious  per- 
fections? To  apply  this  to  the  present  case.  How 
can  we  evidence  our  union  to  Christ,  and  our  ac- 
ceptance with  God  thereby,  but  by  the  actings  of 
grace,  and  the  fruits  of  righteousness,  which  are  the 
effects  of  it?  The  subject  matter  to  be  made  evident 
to  our  consciences,  is  this,  that  we  have  received  the 
Lord  Jesus  Christ  by  faith,  so  are  united  to  him:  and 
thereby  justified  in  the  sight  of  God.  Well,  if  this  be 
so,  'Hhe  life  which  we  now  live  in  the  flesh,  we  live 
by  the  faith  of  the  Son  of  God,"  Gal.  ii.  20.  "  We 
are  purifying  ourselves,  even  as  he  is  pure,"  1  John 
iii.  3.  If  we  "  have  received  Christ  Jesus  the  Lord, 
we  also  walk  in  him,"  Col.  ii.  6.  And  do  we,  upon 
an  impartial  trial,  find  this  so?  Do  we  live  in  a  hum- 
ble constant  dependence  upon  the  Lord  Jesus  Christ, 
as  the  fountain  of  all  grace;  and  the  author  of  our 
eternal  salvation?  Do  we  hate  every  false  way;  and 
crucify  our  flesh  with  its  affections  and  lusts?  Do  we 
live  in  the  love  of  God,  and  carefully  and  seriously 
attend  every  way  of  known  duty  towards  him?  Do 
we  live  in  the  love  of  our  neighbour;  and  are  we  con- 
scientious in  the  performing  the  duties  of  every  rela- 
tion and  character  we  sustain?  And  do  we  lament 
before  God  the  imperfections  we  find  in  these  attain- 
ments; and  earnestly  pray  and  strive  for  a  further 
progress  in  holiness?  This,  all  this,  is  the  necessary 
fruit  of  our  union  to  Christ,  and  of  our  justification 
before  God  thereby:  Is  not  this  therefore  the  proper 
and  only  evidence  thereof?     And  is  there  any  thing 


FAMILIAR     LETTERS. 


307 


without  this,  which  can  give  us  any  Scripture  evi- 
dence of  our  justification?  The  Antinomians  may- 
pretend  to  evidence  their  justification  hy  their  joy  and 
comfort:  But  how  came  they  by  their  joy  and  com- 
fort, if  they  have  not  previous  evidence  of  their  justi- 
fied state  ?  How  can  they  rejoice  in  the  favour  of 
God,  before  they  have  good  evidence  of  their  interest 
in  it?  Without  this,  their  joy  is  groundless,  and  is  an 
evidence  of  nothing  in  the  present  case,  but  their  wil- 
lingness to  deceive  themselves.  With  this,  there  is 
no  need  of  joy  for  that  evidence,  of  what  is  already 
confirmed  by  a  much  better  witness.  I  therefore  con- 
clude, that  as  the  Scripture  no  where  makes,  and  as 
the  reason  and  order  of  things  no  way  allow,  joy  and 
comfort  to  be  evidences  of  our  justified  state,  we 
should  see  to  it,  that  we  clear  up  our  title  to  the  di- 
vine favour,  by  better  evidence.  And  what  other  can 
we  possibly  find,  but  what  I  am  now  pleading  for? 
This,  the  Apostle  assures  us,  is  the  proper  evidence, 
by  which  the  children  of  God  are  manifest,  and  the 
children  of  the  devil.  '' Whosoever  is  born  of  God, doth 
not  commit  sin,"  and  "whosoever  doth  not  righteous- 
ness, is  not  of  God."  1  John  iii.  9,  10.  They  there- 
fore, who  reject  this  evidence,  would  do  well  to  con- 
sider, whose  children  they  be,  according  to  this  deter- 
mination of  the  Apostle. 

Upon  the  whole  then,  our  union  to  Christ  is  so  far 
from  aff'ording  the  least  plea  for  licentiousness,  that 
it  should  be  considered  as  the  strongest  argument, 
and  the  most  powerful  incentive  to  a  humble,  penitent, 
watchful,  holy  and  heavenly  life.  Are  we  united  to 
Christ?  Are  we  "  members  of  his  body,  of  his  flesh, 
and  of  his  bones?"  Surely  then  we  must  derive  vital 
influences  from  such  a  fountain  of  spiritual  life;  and 
be  partakers  of  his  holiness.  If  we  find  not  this 
blessed  eff'ect  in  some  good  degree,  in  vain  are  our 
pretences  to  an  interest  in  Christ,  or  union  to  him. 
Are  we  united  to  Christ,  and  thereby  made  partakers 
of  his  inestimable  benefits?  Surely  then  it  concerns 
us  to  endeavour  to  live  answerably  to  so  high  a  dig- 
nity, and  such  an  honourable  relation.    Surely  it  con- 


308  FAailLIAR      LETTERS. 

cerns  us  to  testify  our  gratitude  to  such  an  infinite 
Benefactor,  by  living  to  the  praise  of  the  glory  of  his 
grace  and  love.  With  what  abhorrence  therefore 
should  such  licentious  thoughts,  as  you  have  sug- 
gested, be  entertained  by  all  the  true  disciples  of  the 
holy  Jesus,  as  not  fit  to  be  so  much  as  once  named 
among  saints ! 

If  you  can  have  patience  with  me,  I  would  briefly 
offer  one  argument  more,  in  favour  of  the  doctrine  I 
have  insisted  upon;  which  must  recommend  it  as  in- 
finitely preferable  in  point  of  safety,  to  either  of  the 
contrary  extremes.  By  acting  up  to  these  principles 
of  mine,  you  can  be  in  no  danger,  as  to  the  future 
and  final  event,  since  you  will  be  built  upon  Christ 
Jesus  the  sure  foundation  of  hope,  and  by  grace  de- 
rived from  him,  bring  forth  those  fruits  of  holiness 
and  righteousness,  which  must  end  in  eternal  life.  If 
the  Arminians  are  right,  you  also  are  right.  For 
you  have  the  same  sincerity,  the  same  good  works, 
which  any  of  them  may  have  to  depend  upon  for 
justification  and  salvation.  And  it  can  be  no  preju- 
dice to  your  salvation,  that  you  obtained  these  in  a 
way  of  dependence  upon  Christ  only,  as  well  as  in  a 
way  of  diligent  activity.  If  the  Antinomians  are 
right,  you  also  are  right.  For  you  depend  only  upon 
Clu'ist  for  righteousness  and  strength,  as  well  as 
they;  and  it  can  no  ways  be  injurious  to  you,  that 
you  liave  insisted  upon  the  necessity  of  holiness,  as 
the  way  leading  to  eternal  life.  But  now,  to  turn 
the  tables,  if  they  who  plead  for  justification  by 
works,  are  at  last  found  in  a  mistake;  and  instead  of 
building  upon  Christ  Jesus,  and  the  sovereign  grace 
of  God  in  him,  are  built  upon  the  sand:  or  if  they 
who  disclaim  the  necessity  of  holiness,  are  too  late 
found  in  a  mistake,  and  sorted  among  the  workers  of 
iniquity,  what  will  become  of  their  hopes!  How 
dreadful  will  their  disappointments  be! 

That  you  may  be  found  united  to  Christ,  and  may 
be  built  up  in  faith  and  holiness,  with  peace  and 
comfort,  unto  God's  heavenly  kingdom,  is  the  earn- 
est desire  and  prayer  of, 

Sir,  Yours,  &c. 


FAMILIAR      LETTERS.  309 


LETTER  XVIII. 

PARTICULAR    ADVICE   AND  DIRECTION    FOR   A  CLOSE    AND  COM- 
FORTABLE   WALK   WITH    GOD. 

Sir — You  justly  observe,  that  "according  to  my  for- 
mer letters,  a  religious  life  must  be  a  course  of  seri- 
ous, earnest,  and  assiduous  application."  And  you 
have  therefore  good  reason  to  be  '^  solicitous  iu  your 
inquiry,  how  you  must  give  diligence  to  make  your 
calling  and  election  sure;  and  how  you  shall  find 
that  peace  and  pleasure  I  speak  of,  in  your  walk 
with  God?"  But  there  is  no  cause  at  all  of  any  ap- 
prehension, that  you  "shall  weary  me  out,  with  the 
continual  burthensome  tasks  you  are  imposing  upon 
me."  Indeed,  Sir,  you  can  no  way  gratify  me  more, 
than  by  putting  it  in  my  power,  to  be  any  way  ser- 
viceable to  your  best  interest.  I  sincerely  thank  you, 
that  you  are  now  giving  me  the  satisfaction  of  pro- 
posing "some  directions  for  a  close  walk  with  God." 
It  is  an  affair  of  the  utmost  consequence  to  myself, 
as  well  as  to  you:  an  afiair  too  little  considered,  even 
by  those  of  whom  we  must  hope  the  better  things 
that  accompany  salvation:  and  in  an  affair,  in  which 
I  have  cause  with  shame  to  confess,  that  my  remiss- 
ness has  turned  to  my  unspeakable  disadvantage. 
Let  us  then,  as  in  the  presence  of  God,  resolve  by 
the  assistance  of  his  Spirit  and  grace,  not  only  to  con- 
sult, but  to  practise  such  methods  of  piety  as  may  be 
likely  means  to  sweeten  the  fatigues  of  life,  prepare 
us  to  encounter  the  last  enemy,  and  give  us  a  refresh- 
ing prospect  of  our  future  inheritance. 

I  shall  endeavour  (according  to  your  desire)  to  be 
plain,  familiar  and  practical,  in  the  directions  and 
counsels  which  I  am  now  to  lay  before  you. 

And  here  my  advice  to  you  is, 

1.  That  you  endeavour  to  obtain  and  maintain  a 
deep  impression  of  this  important  truth,  that  you  have 


310  FAMILIAR      LETTERS. 

but  one  business  to  do;  and  that  every  affair  and  con- 
duct of  human  Ufe  must  be  calculated  for,  and  sub- 
servient to,  that  one  great  end  of  your  being.  God 
has  made  us  for  himself,  to  glorify  and  enjoy  him. 
We  are  but  "pilgrims  and  strangers  upon  earth;" 
and  "  have  here  no  continuing  city.''  There  is  an- 
other state  before  us,  a  state  of  everlasting  residence, 
a  state  where  we  must  be  unspeakably  and  incon- 
ceivably happy  or  miserable,  to  all  eternity.  Our 
whole  work  therefore  is,  to  be  "  pressing  towards  the 
mark  for  the  prize  of  our  high  calling;"  to  be  looking 
to,  and  preparing  for,  "  another  and  better  country, 
even  an  heavenly."  This,  I  say,  is  our  whole  busi- 
ness, and  therefore  not  to  be  enterprised  as  a  second- 
ary concern;  not  to  be  crowded  into  a  corner,  to  make 
room  for  more  agreeable  entertainments;  nor  to  be 
attended  only  at  our  vacant  hours,  when  disencum- 
bered from  our  worldly  business  and  sensual  gratifi- 
cations. "  To  fear  God  and  keep  his  commandments, 
is  the  whole  of  man."  You  will  not  so  far  misun- 
derstand me,  as  to  suppose  that  I  am  inculcating  the 
necessity  of  a  recluse  life,  wholly  taken  up  in  devo- 
tion, wholly  separated  from  the  common  business  and 
society  of  the  world.  No!  I  am  only  recommending 
to  you  and  to  myself,  a  due  sense  that  we  are  under 
obligations  in  point  of  duty  and  interest,  to  serve  God, 
and  thereby  to  promote  our  eternal  welfare,  as  well 
at  one  time  as  another,  and  as  much  in  one  business 
of  life  as  another;  as  much  in  our  secular  affairs,  do- 
mestic concerns,  company,  and  diversions,  as  in  the 
special  duties  of  religion  and  devotion.  Though  these 
call  for  the  more  solemn  engagement  of  the  whole 
soul  in  their  performance,  being  immediately  directed 
to  God  himself,  yet  the  other  also  are  to  be  done  in 
obedience  to  God,  and  with  an  eye  to  his  glory.  So 
that  we  have  but  one  business,  though  we  have  a 
great  many  duties  of  various  kinds  belonging  to  it. 

Resolve  then,  to  engage  in,  and  to  endeavour  to 
manage  every  affair  of  common  life,  out  of  duty  to 
God,  with  a  spiritual  frame  of  soul,  and  with  a  hearty 
desire  therein  to  "show  yourself  approved  unto  God. 


FAMILIAR      LETTERS. 


311 


Whether  you  eat  or  drink,  or  whatever  you  do,  do 
all  to  the  glory  of  God."  Consider  therefore,  that 
you  have  the  same  God  to  deal  with,  the  same  omni- 
scient eye  to  observe  and  remember  your  thoughts, 
views,  affections,  frames,  language,  and  behaviour, 
while  conversant  in  the  common  affairs  of  life,  as 
when  upon  your  knees  in  your  closet  or  family,  or 
in  the  public  worship  of  God's  house,  and  that  the 
same  upright  views,  the  same  holy  desires,  the  same 
faith  in  Christ,  are  necessary  in  the  one,  as  in  the 
other,  if  you  would  have  them  acceptable  to  God. 
This  consideration  duly  impressed,  is  the  true  philo- 
sopher's stone,  that  turns  all  to  gold.  This  will  make 
every  thing  serve  as  a  fresh  gale,  to  waft  us  forward 
to  our  desired  harbour. 

2.  Be  solemnly  careful  to  attend  upon  all  the  ordi- 
nances of  God,  without  any  reserve.  The  duties  and 
ordinances  of  religion  belong  to  the  way  which  God 
has  appointed  us  to  walk  in,  in  order  to  our  salva- 
tion: and  we  must  be  found  in  his  way,  as  we  would 
expect  his  presence  and  blessing.  Herein  be,  there- 
fore, careful  to  have  no  reserve.  Let  every  duty, 
whether  of  the  closet,  ihe  family,  or  public  worship, 
be  diligently  and  constantly  maintained,  each  in  its 
proper  season.  Live  in  the  omission  of  none  of  them; 
nor  let  any  ordinary  occurrence  or  excuse  divert  and 
put  you  by,  when  the  proper  season  and  opportunity 
calls  for  your  attendance  on  them.  You  are  under 
the  same  obligations  at  all  times,  as  at  any  time,  to 
perform  duty,  and  to  observe  all  duties  as  to  observe 
any;  for  they  are  all  required  by  the  same  authority, 
and  to  be  performed  to  the  same  object,  and  for  the 
same  end.  He,  therefore,  who  lives  in  the  wilful  ne- 
glect of  any  known  duty,  does  thereby  turn  his  back 
upon  God  and  his  salvation.  Herein  then,  the  great- 
est care  should  be  exercised,  that  we  may  "prove, 
(or  know  and  do,)  what  is  the  good,  and  perfect,  and 
acceptable  will  of  God,"  concerning  us. 

You  should  also  remember,  that  the  duties  of  reli- 
gious worship  are  to  be  performed  to  an  omniscient 
and  heart-searching  God;  a  God  who  cannot  be  de- 


312  FAMILIAR      LETTERS. 

ceived,  and  will  not  be  mocked;  a  God,  who  "will 
be  sanctified  in  all  them  that  come  nigh  him/'  and 
who  will  highly  resent  our  "flattering  him  with  our 
lips,  and  lying  to  him  with  our  tongues,  when  our 
hearts  are  far  from  him."  You  should  therefore  be 
careful,  by  previous  meditation,  to  obtain  a  lively 
sense  of  the  infinite  perfections  of  the  glorious  God 
to  be  worshipped,  of  the  nature  and  importance  of 
the  duty  to  be  attended;  and  to  have  your  affections 
inflamed  and  much  engaged,  when  you  come  into 
God's  immediate  presence,  in  any  ordinance  of  reli- 
gious worship.  You  should  "keep  your  heart  with 
all  diligence;"  watch  against,  and  carefully  suppress 
every  roving  and  wandering  thought,  endeavour  to 
retain  a  lively  impression  of  the  divine  presence;  and 
to  keep  up  a  devout  spiritual  frame  of  soul,  while  in 
the  performance  of  the  worship  of  God.  Our  trans- 
actions with  God,  in  the  duties  of  religious  worship, 
above  all  things  call  for  the  greatest  seriousness, 
watchfulness,  and  care.  And  all  the  pains  we  can 
take  in  this  matter,  will  prove  too  little;  we  shall 
still  have  cause  to  lament  our  great  defects;  and  to 
mourn  after  the  pardon  of  the  iniquity  of  our  holy 
things,  through  the  blood  of  Christ. 

3.  Remember,  that  as  you  rely  on  mercy,  so  you 
have  a  mercy-seat  to  repair  to;  and  that  you  may 
sow  in  hope.  It  is  true,  that  we  neither  have  nor 
can  have  any  claim  to  the  mercy  of  God,  on  account 
of  any  thing  that  we  do  or  are  able  to  do  in  religion. 
"  Not  for  your  sakes  do  I  this,  saith  the  Lord  God, 
be  it  known  unto  you.  Be  ashamed  and  confounded 
for  your  own  ways,  0  house  of  Israel."  But  yet  it 
is  also  true,  that  the  infinite  mercy  of  God  is  more 
than  equal  to  all  our  unworthiness,  to  all  our  difficul- 
ties, and  to  all  our  wants.  "  There  is  forgiveness  with 
God,  that  he  may  be  feared;  and  with  him  is  plente- 
ous redemption."  And  "  God  is  in  Christ  reconciling 
the  world  to  himself,  not  imputing  their  trespasses." 
You  should  approach  the  presence  of  God,  not  only 
with  a  most  abasing  sense  of  your  sinfulness,  pollu- 
tion, and  unworthiness;  and  with  most  earnest  im- 


FAMILIAR      LETTERS.  313 

portunity  for  the  influences  of  his  Spirit  and  grace: 
but  also  with  a  humble  confidence  in  the  riches  of  his 
infinite  mercy;  and  with  a  supporting  hope,  that  for 
his  own  sake,  and  for  his  Son's  sake,  (though  not  for 
yours)  he  will  accept,  pardon,  sanctify,  and  save  you. 
While  you  are  entertaining  hard  thoughts  of  God, 
giving  into  desponding  frames,  and  nourishing  your 
distracting,  discouraging  fears,  you  are  dishonouring 
God  our  Saviour,  grieving  the  Holy  Spirit,  hardening 
your  own  heart,  and  going  further  and  further  from 
mercy.  Come  therefore  before  God,  self-loathing  and 
self-condemning,  yet  not  with  a  distrustful  dread;  but 
come  to  him  with  expectation  and  dependence.  Plead 
the  merits  of  his  Son ;  plead  the  riches  of  his  boundless 
grace;  yea,  plead  your  own  misery  and  want  before 
him:  hope  in  his  mercy,  and  wait  for  his  salvation. 

4.  Review  your  past  life;  and  be  as  particular  as 
you  can,  in  your  repentance  toward  God,  as  also  in 
setting  all  things  right  with  your  neighbour.  It  is  our 
duty  particularly  to  confess  and  lament  our  sins  before 
God;  those  especially  which  are  peculiarly  aggrava- 
ted, or  have  been  willingly  and  customarily  indulged. 
It  is  our  duty  particularly  to  make  up  all  breaches 
with  our  neighbour,  and  to  repair  all  injuries  we 
have  done  him,  as  far  as  possible.  It  is  therefore 
necessary,  to  call  ourselves  to  account  for  all  the  past 
conduct  of  our  lives,  both  toward  God  and  man, 

Look  back  then  to  your  early  age,  and  bring  the 
sins  of  your  youth  to  remembrance.  Confess  them 
particularly,  lament  them  before  God,  and  lift  up  your 
ardent  and  frequent  petitions  to  him,  that  he  would 
not  remember  the  sins  of  your  youth,  nor  your  trans- 
gressions. Continue  your  review  to  the  successive  pe- 
riods of  your  life.  Consider  what  duties  you  have 
omitted,  whether  personal  or  relative;  what  parts  of 
instituted  worship  you  have  neglected,  or  by  a  care- 
less, hypocritical,  and  trifling  performance,  have  slight- 
ed and  profaned,  whether  in  your  closet,  in  the  family, 
or  in  the  house  of  God.  Consider  what  relations  you 
have  sustained,  and  what  have  been  your  special  de- 
fects in  each  of  them.     Humble  yourself  in  the  sight 

21 


314  FAMILIAR     LETTERS. 

of  God,  on  account  of  them  all ;  cry  to  him  for  par- 
don, in  the  blood  of  Christ ;  and  for  grace  and  strength 
to  serve  him  acceptably,  by  a  right  discharge  of  your 
respective  duties,  in  each  station  and  circumstance  of 
life,  as  well  as  by  a  due  performance  of  the  several 
offices  of  devotion.  Consider  your  many  sins  of  com- 
mission, according  to  their  respective  natures  and  ag- 
gravations. Confess  them  before  God ;  and  confess 
the  innumerable  multitude  which  were  unobserved 
when  committed,  or  forgotten  since.  Endeavour  to 
impress  a  just  sense  of  their  number,  enormity  and 
guilt,  upon  your  conscience,  till  you  are  forced  to 
groan  out  that  language  of  a  repenting  soul:  "  Innume- 
rable evils  have  compassed  me  about,  mine  iniquities 
have  taken  hold  upon  me,  they  are  more  than  the  hairs 
of  my  head,  therefore  my  heart  faileth  me."  Endea- 
vour to  bring  them  all  (those  which  you  can  remem- 
ber, by  a  particular  enumeration;  those  which  you 
cannot  remember,  by  a  general  confession)  to  the 
fountain  set  open  for  sin  and  for  uncleanness.  Pray 
for  faith, and  endeavour  to  trust  in  the  infinite  merits  of 
the  Redeemer's  blood,  and  the  infinite  mercy  of  the 
God  of  all  grace,  for  a  free  pardon  of  all  your  sins, 
how  extensive  soever  in  their  number,  how  great 
soever  in  their  aggravations.  Thus  endeavour  to 
have  your  past  a.ccount  balanced  by  the  blood  of 
Christ. 

In  like  manner,  be  careful  to  review  the  defects  of 
the  duties,  and  the  violations  of  the  precepts,  of  the 
second  table  of  the  moral  law.  Consider  whether 
there  be  none  who  have  offered  you  injuries  and  indig- 
nities; and  see  to  it,  that  from  your  heart  you  forgive 
them  their  trespasses,  and  that  you  remember  each  of 
them  at  the  throne  of  grace,  seeking  mercy  for  them, 
as  for  your  own  soul.  Consider  what  differences  and 
controversies  you  have  maintained  with  any  man, 
and  in  the  most  kind  and  condescending  manner,  at- 
tempt all  reasonable  methods  of  reconciliation,  com- 
mitting the  case  to  God  by  prayer.  Consider,  whe- 
ther in  the  course  of  your  life  you  have  not  some  way 
or  other  been  injurious  to  your  neighbour  by  word  or 


FAMILIAR      LETTERS.  315 

deed,  in  your  commerce  or  conversation,  and  never 
rest  till  you  have  made  reparation  and  satisfaction,  if 
any  thing  of  that  kind  can  be  remembered.  Consider 
whether  there  be  no  enmity  or  rancour  of  spirit,  no 
prejudice  or  ill-will,  harboured  in  your  breast  against 
any  man;  and  never  rest  till  you  feel  an  universal  be- 
nevolence to  every  individual  of  the  human  race,  and 
have  that  love  in  exercise,  which  is  the  fulfilling  of 
the  law.  Consider  whether  you  have  learned  of  Christ 
to  be  meek  and  lowly  of  heart,  to  live  in  peace  and 
kindness,  and  be  excit'ed  by  the  gentleness  of  Christ, 
to  maintain  the  exercise  of  those  fruits  of  the  Spirit, 
love,  joy,  peace,  long-suflering,  gentleness,  goodness, 
meekness,  temperance.  Consider  whether  you  have 
practised  sufficient  liberality  towards  the  poor  and  in- 
digent, and  consult  how  you  may  now  so  cast  your 
bread  upon  the  water,  as  to  find  it  again  after  many 
days.  And  in  a  word,  seek  pardon  through  the  blood 
of  Christ  for  all  your  past  defects;  and  consult  how 
you  may,  for  the  future,  render  yourself  the  most  ex- 
tensive blessing  to  the  world,  while  you  live  in  it. 

5.  Be  very  careful,  faithfully  to  discharge  the  re- 
spective duties  of  the  several  relations  you  sustain. 
God  having  placed  you.  Sir,  in  a  station  of  public  trust, 
he  calls  upon  you  in  the  language  of  Jehoshaphat  to 
his  judges:  "Take  heed  what  ye  do,  for  you  judge 
not  for  man,  but  for  the  Lord,  who  is  with  you  in  the 
judgment;  therefore  now  let  the  fear  of  the  Lord  be 
upon  you,  take  heed  and  do  it.'^  It  would  be  arro- 
gance in  me,  to  pretend  to  direct  you  in  the  particu- 
lar duties  of  your  honourable  station,  and  the  parti- 
cular methods  of  discharging  them.  It  is  your  con- 
cern, in  the  execution  of  your  trust,  to  approve  your- 
self a  minister  of  God  to  his  people  for  their  good;  a 
terror,  not  to  good  works,  but  to  the  evil;  the  patron 
and  defender  of  the  oppressed  and  injured,  and  an 
impartial  restrainer  and  punisher  of  the  vicious  and 
immoral;  a  shining  pattern  of  a  regular  lite;  and  one 
that  seeks  the  welfare  of  your  people. 

Allow  me  further  to  observe, 

As  you  are  likewise  remarkably  blessed  in  your 


316  FAMILIAR     LETTERS. 

conjugal  relation,  that  a  full  compliance  with  the 
laws  of  Christianity  will  greatly  add  to  your  mutual 
happiness.  I  do  not  mean  by  this,  to  recommend  to 
you  that  love,  tender  affection,  and  most  obliging 
kindness,  which  the  word  of  God  enjoins  upon  ail  in 
that  relation,  and  which  is  so  absolutely  necessary  to 
all  such,  in  order  to  their  present  comfort  or  future 
happiness,  since  in  these  things  you  have  practically 
declared  to  the  world,  that  you  stand  in  no  need  of  a 
monitor.  But  what  I  would  particularly  ofier  to 
your  consideration,  is,  that  the  soul  is  the  principal 
part  of  human  nature,  and  consequently  the  principal 
object  of  love  and  regard,  in  that  near  and  intimate 
relation.  It  should,  therefore,  be  the  chief  care  of 
those  who  are  thus  nearly  united,  to  live  together  as 
"fellow  heirs  of  the  grace  of  life;"  to  assist,  counsel, 
quicken,  and  comfort  one  another  in  the  ways  of  God 
and  godliness;  and  to  consult  all  proper  methods  to 
promote  each  other's  spiritual  and  eternal  welfare. 
Thus  the  bands  of  union  and  motives  of  dearest  affec- 
tion will  be  more  than  doubled.  This  will  render 
such  persons  blessings  to  each  other  indeed,  and  lay 
a  foundation  for  joy  to  all  eternity. 

You  are  peculiarly  favoured  with  regard  to  a  plea- 
sant and  delightful  offspring.  And  upon  the  birth  of 
each  of  your  children,  the  Lord  does,  (as  it  were,)  say 
unto  you,  as  Pharaoh's  daughter  to  Moses'  mother, 
"  Take  this  child,  and  nurse  it  for  me."  You  should 
accordingly  take  early  care,  to  endeavour  the  form- 
ing their  minds  to  the  knowledge,  fear,  and  service  of 
God.  You  should  not  only  teach  them  their  Cate- 
chism, whereby  a  summary  of  Christian  doctrines 
may  be  laid  up  in  their  memories,  but  study  in  a 
plain,  easy,  and  familiar  manner,  to  adapt  your  in- 
structions to  their  understandings,  and  endeavour  to 
acquaint  them  with  the  great  things  of  their  eternal 
peace.  You  should  endeavour  not  only  to  give  them 
a  doctrinal,  but  a  practical  acquaintance  with  the  du- 
ties of  Christianity;  and  as  soon  as  possible  put  them 
upon  the  stated  exercise  of  religious  duty.  You 
should,  in  the  most  kind,  affectionate  manner  possible, 


FAMILIAR      LETTERS.  317 

endeavour  to  restrain  their  vicious  inclinations  and 
practices,  and  instil  into  them  principles  of  reverence 
to  the  aged,  of  honour  and  gratitude  to  their  parents, 
of  kindness  and  love  to  one  another,  and  of  piety  and 
mercy  to  the  indigent  and  distressed.  You  should, 
with  constant  and  importunate  ardour  of  soul,  wres- 
tle with  God  for  their  spiritual  welfare;  and  even 
"travail  in  birth,  to  see  Christ  formed  in  their  souls." 
This  is  the  way  to  make  them  indeed  blessings  in 
their  generation,  to  make  them  happy  while  they 
hve,  happy  when  they  die,  and  happy  for  ever.  By 
this  means,  therefore,  show  that  you  love  them  in- 
deed. 

To  this  I  must  add,  that  you  are  under  a  like  obli- 
gation to  take  care  of  the  souls  of  your  servants,  as  of 
your  children;  and  in  like  manner  to  instruct  them, 
and  to  impress  upon  their  minds  the  vast  concerns  of 
eternity.  For  you  should  always  remember,  that  the 
soul  of  your  meanest  servant  is  of  more  value  than  this 
whole  world. 

I  shall  only  subjoin  under  this  head,  that  you  sus- 
tain the  character  of  a  neighbour,  unto  which  are 
many  duties  annexed.  The  poor  you  have  always 
with  you,  to  whom  you  owe  charitable  and  compas- 
sionate relief  You  have  frequent  occasions  of  con- 
versation, which  should  be  good  to  the  use  of  edify- 
ing, that  you  may  administer  grace  to  the  hearers. 
You  have  special  interest  in  and  influence  upon  many; 
this  you  should  improve  with  care,  for  their  spiritual 
advantage.  You  will  find  frequent  occasion  to  exhort 
and  reprove  others,  which  should  be  done  with  such 
unaflected  seriousness  and  kindness,  condescension 
and  humility,  as  will  both  touch  the  conscience,  and 
engage  the  aflections;  and  thereby  have  a  prospect  of 
success.  In  fine,  you  should  watch  for  opportunities 
to  do  what  service  you  can,  both  to  the  bodies  and 
souls  of  your  neighbours;  and  thereby  fulfil  the  royal 
law  of  love. 

6.  Walk  by  rule,  in  an  exact  observance  of  stated 
devotions.  We  are  exhorted  to  walk  circumspectly, 
redeeming  the  time;  to  be  always  abounding  in  the 


318 


FAZMILIAR     LETTERS. 


work  of  the  Lord;  doing  the  duty  of  every  day,  in  its 
day;  of  every  season,  in  its  season.  And  to  time  things 
to  the  best  advantage,  to  methodize  things  well,  and 
be  steady  to  some  certain  rules  of  proceedings,  will 
very  much  befriend  a  life  of  religion.  We  are  coun- 
selled to  be  in  the  fear  of  the  Lord  all  the  day  long; 
to  pray  without  ceasing,  and  to  meditate  on  God's  law 
day  and  night.  Nothing  can  be  of  greater  importance 
to  our  present  or  future  happiness  than  a  careful  com- 
pliance with  these  divine  precepts. 

You  should  therefore  begin  the  day  with  God. 
When  you  wake  in  the  morning,  let  God  have  your 
first  thoughts.  Lift  up  your  heart  to  him,  with  thank- 
fulness for  the  preservation  of  the  night;  and  in  sup- 
plication to  him  for  his  presence  with  you,  in  the  du- 
ties of  the  succeeding  day.  After  such  ejaculations, 
before  you  rise  from  bed,  you  will  do  well  to  con- 
sider with  yourself,  what  are  the  duties  before  you 
this  day,  whereby  God  may  be  most  glorified,  your 
spiritual  interests  best  subserved,  and  you  most  use- 
ful in  your  generation.  Whilst  arising  from  bed  and 
dressing  yourself,  entertain  meditations  upon  subjects 
suited  to  the  occasion,  such  as  the  necessity  of  your 
resurrection  from  spiritual  death,  or  the  certainty  and 
consequences  of  the  final  resurrection  at  the  great  day 
of  Christ's  appearing  and  kingdom;  the  necessity  of 
your  being  clothed  with  the  righteousness  of  Christ; 
or  the  glorious  livery,  in  which  you  hope  to  appear 
before  the  tribunal  of  your  judge,  when  you  shall  shine 
as  the  firmament,  and  as  the  stars  for  ever  and  ever. 
These,  or  such  like  meditations,  a  variety  whereof  will 
readily  offer  to  your  mind,  may  be  an  excellent  means 
to  put  your  soul  into  a  proper  frame  for  the  duties 
before  you. 

When  risen  from  bed,  retire  as  soon  as  you  conve- 
niently can  into  your  closet.  Read  some  portion  of 
the  word  of  God ;  mixing  it  with  faith,  giving  a  close 
attention,  making  devout  reflections,  and  occasional 
ejaculations  of  prayer  and  praise,  according  to  the 
subject-matter  you  are  entertained  with.  After  read- 
ing,  pause   awhile,  and   endeavour   to   affect   your 


FAMILIAR     LETTERS 


19 


mind  with  lively  impressions  of  the  infinite  perfec- 
tions of  the  glorious  Majesty  before  whom  you  are 
approaching.  Lift  up  your  eyes  to  God,  with  fervent 
aspirations  after  the  influences  of  his  blessed  Spirit,  to 
"help  your  infirmities,''  to  "teach  you  to  pray,"  as 
you  ought;  and  to  "make  intercessions  for  you,  with 
groanings  which  cannot  be  uttered."  Thus  in  the 
name  of  Christ  bow  your  knees  before  God,  with  an 
awful  sense  of  the  infinite  distance  between  him  and 
you,  and  of  your  entire  unworthiness  of  his  favour ; 
yet  with  a  humble  hope  and  confidence  in  his  infinite 
grace  and  mercy  in  Christ;  and  keep  up  a  strict  and 
continual  guard  over  your  thoughts  and  affections, 
that  they  do  not  wander  from  the  business  before 
you,  and  render  the  duty  a  mere  superficial  lip-ser- 
vice. 

From  your  closet  proceed  to  the  duties  of  family- 
worship.  Call  your  whole  household  together;  let 
none  be  absent.  Read  a  chapter  in  the  sacred  Bible; 
and  I  would  advise  you  commonly  to  read  in  course, 
that  the  whole  word  of  God  may  be  read  in  your 
family.  Perhaps  it  may  be  an  agreeable  practice, 
and  most  for  edification,  to  read  in  the  Old  Testament 
one  part  of  the  day,  and  in  the  New  Testament  the 
other.  I  would  advise  you  to  sing  part  of  a  psalm; 
and  then  pray  with  your  family.  Which  done,  gravely 
dismiss  them  to  their  respective  secular  occasions. 

Having  thus  carried  yourself  and  family  through 
the  morning  sacrifices,  do  not  suppose,  that  you  are 
now  discharged  from  all  religious  and  spiritual  con- 
cerns, until  the  return  of  the  stated  times  of  divine 
worship;  but  keep  your  soul  diligently,  study  to  pre- 
serve and  cherish  still  a  spiritual  frame.  Intermix  fre- 
quent occasional  meditations  and  ejaculations,  Avith 
all  the  business  you  are  engaged  in.  After  dinner,  I 
would  advise  you  to  retire  again  into  your  closet  for 
some  exercises  of  devotion.  Imitate  David  and  Daniel 
in  the  frequency  of  your  secret  retirements;  and  make 
it  your  stated  rule,  at  evening,  in  the  morning,  and  at 
noon  to  pray,  and  to  let  God  hear  your  voice. 

Choose  some  convenient  time  every  day  for  reli- 


320  FAMILIAR      LETTERS. 

gious  meditation,  and  solemn  reflection.  Daily  spend 
half  an  hour,  at  least,  in  this  useful  and  delightful 
employment;  and  more,  when  your  circumstances 
will  allow  it.  Let  the  time  be  stated;  and  let  no  or- 
dinary avocation  prevent  your  duly  attending  upon 
this  exercise,  at  the  return  of  the  appointed  season. 
Perhaps  experience  will  teach  you,  with  the  Patriarch 
Isaac,  to  choose  the  evening  for  this  service.  But  this 
depends  upon  the  respective  business  and  circum- 
stances of  life,  and  dispositions  of  mind,  of  each  par- 
ticular person.  The  whole  word  of  God  will  afford 
you  matter  for  your  meditation;  that  you  have  a 
large  field  before  you,  enough  to  keep  you  happily 
employed  to  all  eternity:  but  the  perfections  of  the 
Divine  nature,  the  astonishing  work  of  redemption  by 
Jesus  Christ,  the  glorious  excellency  of  his  person, 
and  the  wonderful  benefits  of  his  salvation,  the  in- 
comparable glories  of  the  heavenly  world,  the  pre- 
ciousness  of  your  soul,  with  its  various  wants,  and  the 
like,  should  be  the  most  common,  as  they  are  the  most 
important  subjects  of  your  contemplation.  Engage 
in  this  business,  as  in  the  presence  of  God,  call  in 
your  thoughts  from  every  foreign  concern,  and  keep 
them  closely  engaged.  Deeply  muse,  until  the  fire 
burns:  meditate  on  divine  and  eternal  things,  till 
they  become  real  and  visible  to  the  eyes  of  your 
mind;  even  till  your  soul  is  brought,  (if  it  pleases 
God)  to  the  top  of  Pisgah,  and  to  a  view  of  the 
heavanly  Canaan.  But  I  need  not  insist  upon  the 
methods  of  performing  this  duty.  By  a  faithful  and 
steady  attendance  upon  it,  your  experience  will 
quickly  teach  you  the  best  manner  of  its  perform- 
ance. 

And  now  being  brought  to  the  close  of  the  day,  end 
it  as  you  began  it,  with  respect  to  the  duties  both  of 
your  closet  and  family.  And  when  you  betake  yourself 
to  your  rest,  review  the  conduct  of  the  day  past;  and 
consider  what  matter  of  repentance,  or  of  thanksgiv- 
ing, is  thereby  before  you.  Solemnly  interrogate  your- 
self, whether  you  are  fit  to  die,  and  what  your  state 
is  like  to  prove,  if  you  should  this  night  awake  in  the 


FAMILIAR      LETTERS 


321 


eternal  world.  Your  answer  to  this  momentous  ques- 
tion must  either  excite  your  diHgence  to  flee  from  the 
wrath  to  come;  or  animate  your  love  and  gratitude 
to  God,  and  your  zeal  for  his  service,  in  hope  of  the 
glory  to  be  revealed.  To  conclude,  endeavour  to  im- 
prove your  waking  minutes  on  your  bed  (whether  be- 
fore you  first  fall  asleep,  or  when  you  shall  awake  in 
the  night)  in  religious  and  divine  meditation.  So, 
when  you  wake  and  rise  in  the  morning,  still  be  with 
God. 

Thus  I  have  set  before  you  a  method  of  filling  up 
your  time  with  duty;  with  such  duties,  as  will  every 
one  of  them  tend  to  promote  your  progress  to  eternal 
bliss.  And  I  need  now  only  further  put  you  in  mind, 
that  besides  these  daily  exercises  of  religion,  there  are 
seasons  wherein  the  whole  day  should  be  taken  up  in 
the  immediate  service  of  God;  excepting  when  we 
are  called  off  by  works  of  necessity  and  mercy.  Such 
as  the  Lord's  day,  which  ought  to  be  so  strictly  sanc- 
tified, that  we  should  not  so  much  as  allow  ourselves 
to  think  our  own  thoughts,  or  to  speak  our  own 
words.  Such  are  likewise  occasional  days  of  humilia- 
tion and  thanksgiving,  which  the  Scripture  calls  our 
Sabbaths.  The  frequent  and  devout  celebration  of 
these  days  may  prove  of  eminent  usefulness  to  pro- 
mote the  life  and  power  of  godliness.  The  Scriptures 
do  not  indeed  direct  how  often  these  should  be  at- 
tended. They  are  a  free-will  oifering:  and  the  state 
of  your  soul,  with  the  dispensations  of  Providence 
towards  yourself,  your  family,  or  the  church  of  God; 
and  the  respective  business,  whether  temporal  or 
spiritual,  which  you  have  before  you,  will  be  a  suf- 
ficient direction,  as  to  the  time  and  manner  of  perform- 
ing these  duties. 

I  would  suggest  here  one  thing  more:  you  would 
do  wisely  to  keep  an  exact  account  in  writing,  of 
your  daily  expenditure  of  time.  Before  you  go  to  bed, 
recollect  and  record  (at  least  in  some  brief  hints)  the 
business  you  have  done,  the  duties  performed,  the 
mercies  received,  the  frames  of  your  soul,  the  dispen- 
sations of  Providence,  with  the  sins  and  imperfections 


322 


FA^IILIAR      LETTERS. 


of  the  day  past.  Let  this  be  done  so,  that  you  your- 
self, upon  a  review,  can  understand  it;  though  there 
may  be  some  occurrences  requiring  a  veil  of  obscurity 
to  be  thrown  over  them,  that  they  may  not  be  under- 
stood by  others,  if  ever  your  papers  should  fall  into 
their  hands.  By  this  means,  you  may  always  have 
before  you,  what  special  reformation  is  wanting,  what 
special  obligations  you  are  under  to  God;  and  what 
proficiency  you  make  in  the  school  of  Christ. 

7.  Walk  by  faith  in  the  Son  of  God.  Whatever  you 
do,  let  faith  in  Christ  be  kept  in  daily  exercise,  and 
run  through  all  your  duties  from  first  to  last.  I  have 
adapted  my  former  directions  to  that  state  of  suspense, 
which  you  are  in,  with  respect  to  your  conversion  to 
God.  "  You  have  sometimes  (you  tell  me)  refreshing 
and  encouraging  hope,  that  you  have  some  expe- 
rience of  those  marks  of  converting  grace,  which  I 
have  described."  Be  it  then  supposed  (as  I  trust 
there  is  ground  to  suppose)  that  the  hope  you  have 
at  times  is  well  founded;  in  this  case, your  compliance 
with  these  directions  is  the  best  means  of  a  successful 
and  delightful  progress  towards  your  heavenly  inheri- 
tance. But  you  complain  that  "you  often  conflict 
with  distressing  doubts  and  fears,  that  the  prevalence 
of  your  corruptions,  the  formality  and  hypocrisy  of 
your  duties,  and  the  dead  carnal  frames  which  you 
feel  in  yourself  too  frequently,  are  utterly  inconsistent 
with  well-grounded  hopes  of  a  renewed  and  sancti- 
fied soul."  Were  your  case  indeed  acccording  to 
your  fears,  what  better  method  could  be  proposed, 
than  to  attend  the  directions  here  given,  in  order  to 
seek  after  the  renewing  influences  of  the  Spirit  of 
God? 

But  I  must  observe  to  you,  there  is  one  thing  that 
is  eminently  of  importance,  and  which  seems  yet 
wanting  in  order  to  your  maintaining  a  heavenly  con- 
versation, and  a  comfortable  walk  with  God.  To 
walk  with  God,  is  to  walk  in  Christ,  and  to  have  the 
life  which  we  live  in  the  flesh,  by  the  faith  of  the 
Son  of  God.  It  is  by  faith,  in  Christ,  that  we  have 
access  to  the  throne  of  grace.     "  By  whom  also  we 


FAMILIAR     LETTERS 


323 


have  access  by  faith,  into   this   grace  wherein  we 
stand,"  Rom.  v.  2.     It  is  by  faith  in  Christ,  that  our 
persons  and  services  find  acceptance  with  God.  "Who 
hath  made  ns  accepted  in  the   beloved,"  Eph.  i.  6. 
It  is  by  faith  in  Christ,  that  our  corruptions  are  morti- 
fied, and  our  hearts  cleansed.  "  Purifying  their  hearts 
by  faith,"  Acts  xv.  9.  It  is  by  faith  in  Christ,  that  we 
are  enabled  to  tread  the  world  and  its  idol-vanities 
under  our  feet.     "  And  this  is  the  victory  that  over- 
cometh  the  world,  even  our  faith,"  1  John  v.  4.     It 
is  by  faith,  that  we  enjoy  the  consolations  and  plea- 
sures of  a  religious  life.     "  We  have  joy  and  peace  in 
believing,"  Rom.  xv.  13.  It  is  by  faith  in  Christ,  and 
by  our  "  holding  fast  our  confidence  firm  unto  the 
end/'  that  we  are  rendered  stable  and  steadfast  in 
our  religious  course,  and  enabled  to  persevere  to  the 
end.    "  Thou  standest  by  faith:  Be  not  high  minded, 
but  fear,"  Rom.  xi.  20.     It  is  by  faith,  that  we  ob* 
tain  the  sealings  of  the  blessed  Spirit,  and  the  earnest 
of  our  future  inheritance.     "  In  whom  also,  after  that 
ye  believed,  ye  were  sealed  with  that  holy  Spirt  of 
promise,  which   is  the  earnest  of  our  inheritance," 
Eph.  i.  13,  14.     And  in  a  word,  it  is  by  faith,  that 
we  keep  the  mark  for  the  prize  of  our  high  calling 
in  view,  and  are  actuated  to  the  diligent  pursuit  of 
the  recompense  of  reward.     "  Faith  is  the  substance 
of  things  hoped  for;  and  the  evidence  of  things  not 
seen,"  Heb.  xi.  1.     Thus  you  see,  that  if  you  would 
walk  with  God,  you  must  walk  by  faith  in  the  Son 
of  God.     Here  therefore  it  seems  needful  to  give  you 
some  plain  and  familiar  directions. 

And  I  would  first  direct  you  to  look  to  Jesus  as 
the  author  and  finisher  of  your  faith.  "  You  are, 
(you  say,)  uncertain  whether  you  have  a  true  faith 
or  not?"  Look  then  to  this  fountain  of  all  grace,  to 
get  your  doubts  removed,  to  be  freed  from  this  un- 
comfortable suspense  of  mind,  and  to  be  sensibly,  as 
well  as  really,  united  to  that  glorious  head  of  all  spi- 
ritual influences.  Be  frequently  lifting  up  your  soul 
to  him  with  such  aspirations  as  these:  "Blessed  Je- 


324 


FAMILIAR     LETTERS 


sus!  thou  knowest  the  distracting  doubts  and  fears  I 
am  exercised  with,  and  my  perplexing  uncertainty  of 
an  interest  in  and  union  unto  thee  by  faith.  A  diffi- 
culty which  thou  only  canst  remove,  by  the  opera- 
tions of  thy  Holy  Spirit.  Thou  hast  invited  me  to 
come  unto  thee,  to  buy  wine  and  milk  whhout  money 
and  without  price;  and  to  take  of  the  waters  of  Ufe 
freely.  O  Lord,  T  desire,  I  resolve  to  comply  with 
the  gracious  invitation.  Lord,  I  would  believe:  help 
thou  mine  unbelief.  Thou  hast  promised,  that  if  I 
come  unto  thee,  thou  wilt  in  no  wise  cast  me  out. 
Lord,  I  would  come  at  thy  call.  Draw  me,  and  I 
shall  run  after  thee.  Thou  didst  come  to  seek  and  to 
save  that  which  was  lost;  and  to  call  sinners  to  re- 
pentance. As  a  lost  perishing  sinner,  I  would  there- 
fore look  unto  thee  for  pardon,  sanctification,  and 
eternal  salvation.  Thou  only  hast  the  words  of  eter- 
nal life.  To  thee,  therefore,  I  repair,  as  to  the  foun- 
tain of  life,  and  the  foundation  of  all  my  hope,  that 
of  thy  fulness  I  may  receive,  even  grace  for  grace. 
Here  is  my  last  refuge.  Look,  blessed  Lord,  upon  a 
poor,  guilty,  polluted  soul!  Replenish  me  with  thy 
grace.  Give  me  that  faith,  whereby  I  may  comply 
with  thy  gracious  invitations,  rely  upon  thy  precious 
promises,  and  derive  all  supplies  of  grace  from  the 
inexhaustible  treasury  of  thy  grace  and  goodness." 

You  must  endeavour,  likewise,  to  act  faith  in  Christ 
for  your  justification,  and  for  your  acceptance  with 
God  in  the  duties  of  religion;  to  rely  upon  him  as 
the  Lord  your  righteousness;  and  to  make  mention  of 
his  righteousness,  even  of  that  only.  I  have  spoken 
particularly  to  this  in  some  of  my  former  letters,  to 
which  I  shall  only  add,  you  must  approach  the  pre- 
sence of  God  under  a  deep  impression  of  your  guilt, 
pollution,  and  unworthiness,  and  yet  with  a  humble 
dependence  upon  the  infinite  merit  and  righteousness 
of  Christ  for  access  unto  God  the  Father,  and  accep- 
tance in  the  beloved.  You  must  live  in  a  humble 
confidence  in  Christ,  as  the  propitiation  for  your  sins; 
as  your  continual  advocate  with  the  Father;  and  as 


FAMILIAR      LETTERS.  325 

a  constant  source  of  righteousness  and  strength  to 
your  soul.  And  all  your  expectations  of  pardoning, 
sanctifying,  and  saving  mercy  must  he  derived  only 
from  Jesus  Christ,  who  is  our  hope,  the  hope  of  Israel, 
and  the  Saviour  thereof. 

You  must  also  act  faith  in  Christ  for  quickening, 
and  strengthening,  as  well  as  justifying  grace.  Do 
your  corruptions  prevail  ?  Bring  them  to  the  cross  of 
Christ.  Look  to  and  humbly  depend  upon  the  law 
of  the  Spirit  of  life  in  Christ  Jesus,  to  make  you  free 
from  the  law  of  sin  and  death.  Do  dead,  carnal,  or 
formal  frames  prevail  upon  you?  Strive  to  quicken 
your  soul  by  enlivening  meditations  on  the  amazing 
transactions  of  redeeming  love;  and  firmly  rely  upon 
Christ,  for  the  quickening  influences  of  his  Spirit. 
You  will  always  find  your  soul  enlivened,  your  graces 
invigorated,  and  your  aflections  spiritualized,  in  pro- 
portion to  your  humble,  steady,  cheerful  dependence 
upon  Christ  for  all  those  supplies  of  grace  you  stand 
in  need  of.  Thus  then,  wait  upon  the  Lord  Jesus 
Christ:  and  be  of  good  courage;  and  he  shall  strength- 
en thine  heart.  Wait,  I  say,  on  the  Lord.  So  shall 
you  mount  up  with  wings  as  the  eagle,  you  shall  run 
and  not  be  weary,  you  shall  walk  and  not  faint. 

I  will  now  subjoin,  that  you  must  live  by  faith  un- 
der all  your  various  circumstances  of  life,  and  under 
all  the  different  dispensations  of  God's  holy  provi- 
dence. Are  you  in  the  dark  and  under  inward  trials? 
Remember  that  we  walk  by  faith,  not  by  sight.  Be 
humbled,  but  not  discouraged,  by  your  deadness, 
darkness,  temptations  or  corruptions:  for  however 
your  spiritual  frames,  affections,  or  dispositions  of  soul 
may  change,  yet  Christ  Jesus  is  the  same,  yesterday, 
to-day,  and  for  ever;  and  may  be  safely  trusted  for 
deliverance,  how  distressing  soever  your  condition. 
Hence,  when  you  walk  in  darkness,  and  see  no  light, 
yet  trust  in  the  name  of  the  Lord,  and  (by  faith  in 
Christ)  stay  yourself  upon  your  God.  Are  you  under 
outward  afflictions,  and  adverse  dispensations  of  pro- 
vidence?   Act  faith  in  the  promises;  all  of  which  are 


326  FAMILIAR      LETTERS. 

ill  Christ  Yea,  and  in  him  Amen,  to  the  glory  of  God  : 
and  humbly  hope,  that,  according  to  God's  gracious 
promise,  all  things  shall  work  together  for  your  good; 
and  that  your  light  affliction  which  is  but  for  a  mo- 
ment, will  work  for  you  a  far  more  exceeding  and 
eternal  weight  of  glory.  But  you  are  in  doubt  about 
your  interest  in  the  promises:  well,  let  your  hearty  ac- 
ceptance of  Christ,  and  your  humble  dependence  upon 
the  promises  of  him,  remove  your  doubts.  Act  always 
under  the  influence  of  this  maxim,  that  "you  cannot 
trust  too  little  to  yourself,  nor  too  much  to  Christ." 
To  conclude.  If  you  want  spiritual  life,  Christ  Jesus 
is  our  life:  you  must  look  to  and  depend  upon  him 
for  it.  If  you  want  light,  he  also  is  the  light  of  men; 
and  his  Spirit  must  be  a  word  behind  you,  saying, 
"  This  is  the  way,  walk  you  in  it."  If  you  want  comfort, 
3^our  consolation  must  be  in  Christ;  and  you  must  re- 
joice in  Christ  Jesus,  without  confidence  in  the  flesh. 
Would  you  live  near  to  God?  Draw  near  with  a  full 
assurance  of  faith.  Would  you  have  a  victory  over 
the  sting  and  terror  of  death.?  You  must  be  delivered 
from  this  bondage,  and  obtain  the  victory,  through 
Jesus  Christ  our  Lord.  Would  you  live  in  the  pros- 
pect of  a  blessed  immortality?  Christ  in  you  is  the 
hope  of  glory.  Thus  to  live  is  Christ,  and  then  to  die 
is  gain:  gain  unspeakable!  To  depart  and  to  be  with 
Christ,  which  is  far  better  than  to  abide  in  the  flesh, 
under  the  happiest  circumstances  of  life,  even  amidst 
all  the  honours,  pleasures,  and  riches  of  this  vain  pe- 
rishing world. 

Thus  I  have  given  you  some  brief  general  hints 
concerning  that  walk  with  God,  which  he  who  would 
be  a  Christian  indeed,  and  would  possess  the  peace  of 
God  in  his  soul,  should  endeavour  to  maintain.  Your 
own  experience  in  the  divine  life  will  teach  you  how 
to  improve  upon  these  directions,  and  to  make  a  con- 
tinual progress,  from  grace  to  grace,  and  from  strength 
to  strength,  till  you  come  to  the  perfection  of  grace  in 
glory. 

Now,  that  the  God  of  all  grace  may  grant  you  the 


FA3IILIAR      LETTERS 


327 


supplyof  the  Spirit  of  Jesus  Christ,  in  his  sanctifying, 
quickening,  and  comforting  influences;  and  that  he 
would  guide  you  by  his  counsel,  and  keep  you  by  his 
power  through  faith  unto  salvation,  is  the  prayer  of, 

Sir, 

Your  sincere  friend, 

And  servant. 


THE     END. 


Date  Due 

an  11 '48 

<^r',■%OM 

^ 

r 

^ 

